PO Eh d= co pees Bec a en cere Oe ee ace od ee oy eee ee ea eee Aww g jer ates eyGATHA - BA - MAANI ‘Transliterated and Translated Into English With Grammatical and Explanatory Notes By ERVAD KAVASJI EDALJI KANGA Translator of the Vendidad, The Yasna, The Vispered, ‘The Khordet Avesti and the Yashts, ‘Author of practical Avesta grammar and of a Complete of the Avesta Language (Both Avesta into English and English into Avesta). Fellow of the University of Bombay. Late Head Master Moolla Feeroz Madressa, ‘Transtated from the Gujarati Original GATHA - BK - MAANI of ERVAD KAVASII EDALI KANGA, ‘intoEnglish by First Edition in English 1366 AY. - 1997 AC. 7‘Ervad Kavasji Edali Kanga Ervad KB, Kanga oe of the great scholars of the Avesta ‘Language of the last centity. He had rendered services for the ‘translation of entire Avesta into gujarat language. Beside he was author of “A Practical Grammer of the Avesta language” published ‘in English in 1891 A.C and a colosxal dictionery of the Avesta ‘into Enghish ind Gujarati language in the year 1900 A.C. There ‘two books, Avesti Grammer and Dictionary are moxt important ‘for the stwdent of the Avest lituratte world-wide, GATHA - BA - MAANI Transliterated and Translated Into English With Grammatical and Explanatory Notes By ERVAD KAVASJI EDALJI KANGA Translator of the Vendidad, The Yasna, The Vispered, ‘The Khordeh Avestt and the Yashts, Author of a practical Avesta grammar and of » Complete Dictionary of the Avesti Language (Both Avesta into Eeglish and English into -Avest). Fellow of the University of Bombay. ‘Late Head Master Moola Feeraz Madresss, Translated from the Gujarati Original t GATHA - BA - MAANI of ERVAD KAVASI EDALI KANGA into English by Prof, Ervad Maneck Furdoonji Kanga, M. A. First Edition in English 1366 AY, - 1997 Ac.——— ‘The Gathis also include the ancient acted ; anc rs of the Alu Voitya (Ahunavar, or. Yatha Abo. Vairyo), As ms es airy), Ashem Vohii and ‘The Gathas contain some very high philosophical thoughts. ‘The ‘Word in Avesta for prayer 18 “Manthea", which while properly ‘eeited, evokes responses in the environment, which in tum, are Denevolent for the reciter as well to those around him. ‘The Gathas are the colestial son leatal songs, and as the mame implies, are wate in pots form with fixed metrical competitions for cach sf them. Satoxh Yazat (he Spirit of inehigence) was the first o Saat the Five Githas of Zarathusra forthe worship of Aburn lana, Amesha Spentas and the Yazatas, observing the rules of ‘metre (Yasna-Hi $7-8). Various references are mide in the rest of he Avesit about the rales of chanting the Gath, Iti sated Se a that this should be donc “linc by tine, stanza by ‘exposition, with inquity, with catachism, sylab syllable, (metrical) foot by foot. ers According to Yasna Hi-55-2 “Gaihan are the source of spiritual Terghen and protection, They are spinal food and raiment Soul, and they are the givers of proper deserts and {petit vars (good fo good and bad for bad) after death.” dinlect of the Gathas differs marginal Pian ch przinaly fom the other Avex fecitation of any af these three texte, the section af ars ” 4 the Gatha ancieat fimet’ ahd alka opto the present, most af the Ave was handed down by ors) tratinission capone ‘Eeacration, paricwlanly among the priestly clnss} and itis only because of the practice ef memorising the Yasna, the Vieparad and the Vendidid, that the present Gatha Herature fay survived, This shows the value of the texts other than that of the Gathis in the Zoroastrian Theology, and the present tendeney among a section of the people to Follow only the Gathas, and nothing else, is not proper The colebrated Avesti scholar, the late Ervad Kavasjt Edalji Kanga of tevered memory, had during his lifetime accomptished the work ff translating the entire extant Avesta literature in Gujarati im different. volumes. Ore suet volume then is known ai GATHA » BA - MAANT ic “Gatha with meanings’, first published in July 1895, The entire tha seetion of the Avesti has been treated in this valume in ‘a scholatly and systematic manner, transliterating and translating cach paragraph simultaneously and giving a number ta cach word for the benefit of the teaders following the tranctation with accuracy. He alse gave footiotes, wherever necessary in the light ‘of modem research based on philology. An accurate transliteration Would help the lay person to fectte. the Gathis with proper pronunciation, and intonation ‘The nature of the composition of the Gathis being: such, the understanding of the work of transtition wpon them is a difficult proposition. Presently there are more that 30 forms of translations different languages by differcat scholars available, several of thom varying widely in their interpretations. In Kavasji Kanga’s own words (in his preface to the first edition):- “The writings of the Gathas being bighty poetical and full of deop meaning, containing prayers, hymns and other subjects pregnant with philosophical and abstract ideas. rips schotarship and patient investigation, added to a critical knowledge of the Avestl are requisite to intenpret them correctly and. intelligibly’ fn such circumstances, the work of this nature cartied out by a scholar priest of the calibre of Ervad Kavasji Exalji Kanga ie still very much the riced of the hour, und sought after by Zoroastrian both im India and abroad. Though a century has now elapsed, this translation of the Gathis has stood ihe test of time, and is in viel demand. both among the scholars and the laity. tr hie A rorg LY been brought out in six editions, the last one being ‘The Trustees: of the Parsi Punchayat at Bombay, in ther desire fo Preserve and promote Zoroastrian religion nad culture, have international a maonal tspute, the late Professor Ervad Maneck Furdconji Prof. M. F, Kangu then completed three \ e of late Ervad Kavasy Kangn's works, via. Khosdeh-Avest Bu Mati, Guise rah and Yasbi-Ba-Maani befare his sad demise in October 1988 at the a on of reference for these works entrusted to * Kanga were to carry out a faithful word-by-wor Ml a Phy-word ‘ranslation into English language ent til gual Gober knowledge and experience. ‘Subsequently ohe such volume of the Khordeh Avests-Ba:M ‘in English was published by the Tastes ofthe Parsi Puochayet ‘of Bombay in Sanuary 1993. Now the Trustees are making Availatle for the benefit of the Zoroantrain Wotld the present ‘edition of the Gathi-Ba-Maani in English. Preface to the First Edition Io my Translation of the Yasna and the Vispered published in 1886, the Githis were mot included, In the preface to that work 1 observed: “The translation ofthe Githis isnot included in the present watk Soie European Zend scholars have at various times attempted it, but they themselves ite aware of the great difficulty they had to encounter inrendering.s corréct undintefligible translation of them. The writings of the Gathas being highly poetical and fall of deep meaning, contain- ing prayers. hymns and other subjects pregnant with philosophical and abstract ideas, ripe scholarship and patient frvestigation, added {6 critical knowledge of the Avesti, are requisite 10 interpret them correctly and intelligibly, Such being the ease, [have thought it proper to defer their translation to some fuure ccasion By the lightof progressive knowledge and experience acquired by ‘continuous and careful stady of the subject since the publication of the above-mentioned work, I wat able to collect materials necessary fora faithful translation of the Githis. Gn the 20th af October 1893, the Managing Committee of the Moolla Feerox Madressa offered, on behalf of Mr. Ardeshir Sorabjce Dustoor Kamdin,a prize of x 500Tor «transliteration and translation ofthe Guathis into Gujarati, Having at ‘my disposal sufficient materials for the work, I availed mysctf of this offer and undertook the tisk. The work on completion wax submitted by the Managing Committee for inspection and report to Mr. KR. Cama, our well-known Oriental scholar, who approved of the same adjudged itdeserving ofthe prize, which was accordingly awarded to me. ‘The whole af the text and the transtation sre used on De Geldner’s newly published edition of the Avesta, supplemented by important materials derived from the translations of European xavane, especially ofthe Revered Dr. Millsand Professor Darmesteter, In arder to facilitate the work of the students of the Avesta grammatical analyses andexplanations of difficult words are inserted in foot-notes ixTrust to the indulgence of the scholar and the entic t overlook inaccuracies oF imperfections which may fave Gtept into the work, notwithstanding all the conscientious eare and attention that have been bestowed on it. Any comections, either in the translation or the notes, if sent to:me, will be thankfully received and attended to in the second edition, 1 confess to finding a few passages to me quile unintelligible. Teave them to be dealt with by better vehalita, Jn conclusion, T beg to tender my est thanks to Mr, ardeshir Sorablee Bustoor Kamdin for his liberality in offering the prize referred 10 above, which gaye me an opportunity of carrying, out my Yong-cherished hope of completing this, book and 40 the Managing (Committee of the Moolla Fecraz Madressa for granting permission to ‘Publish it. Lam also thankful to the scion of an old and well-known Parsi family of Bombay for his generous support towards the publica- tion of the work. My thanks ate also duc to the esteemed Trustees of the Sir Jamsetjee Jejeebhoy Translation Fund for purchasing 100 copies of this work. Kavasji Edalji Kanga, ‘Bombay, July 1495, Preface to the Second Edition ‘The firs elton of this book was issued in 1895 and was out of print in 1900. The issue of a second edition had to be deferred 1 I was then engaged in the publication of my Yasht bi Maini. ‘The demand for a second edition ef the Gathas within the short periad of Five years testifies (o the increasing desire among, a cco-religionists 10 recite their prayers according to the correct tex and to understand their meaning. Before issting this edition, T have carefully examined the ‘hoe tnlaton and made the nectsey ateratone suggested by further study, Additional notes are given with » view to help ‘Avesta students. In the present edition [have added the tanslation ‘of one or two verses left untranstated in the first edition, Kavagji Edalfi Kanga. Bombay, May 1962.A note on the Reading and the Pronunciation of the Avesta (The Gatha - Ba - Maani) as in English but as in English Father (short) as in English met (long) as in English mate (short) as in English pin (long) as in English machine (short) as in English pot (long) as in English coat Pronounced like & with a slight tinge of a nasal Sound, like the French ‘an’ in “ancre.’ Hi 1 Chapter of Ahunayad *Gathi Know that the chapters of Ahunavad Giithi begin sith Yasna Hi 28° andends with Yasna Hil 34" These seven chapters shouldbe recited on the Abunavad Gathi day with the Khshnuman given as under. Khshnaothra Ahurahé Madzdo, Ashem Voha 1. Pa niimé yazdin Ahuramazda Khodae awazoni gorjékhoreh awaziyiid; 'Geh Gathabyd Abunavad Géh, Ushtavad Gch, Sepntomad Géh, Vohakhshathra Geh, Vahishtoisht Geh, Geh Gathabyo Ardafravash berasad ‘az hama gunah patét pashtmanum; az harvastin dushmat, duzhOkht duzhvarsht, mam pa géti manid, o€m goft, om kard, oém jast, cfm bin bad ested. Az an gunah manshni gavashni kunashni, tani ravani gti mindani, oki’ awakhsh pashemin pa sé gavashni papatét hom. Kshnaothra Ahurahe Mazdio, tardidité anghrahé mainyeush; haithyavarshtam hyat vasni ferashitemem; staomi ashem. Ashem Vohi 3, fravardné Mazdayasno Zarathushtrish vida@v0 Ahura tka€sho(Recite whatever Geh may be) frasastayaéch 8 ‘The name of thiy Cathi is desived from Ahunawar recited in the begin- ‘ning. and from the metre similar to Alvwnavar, The feminine adjective orm of Abwna became Alnwnavai. In Pahlavi itis Ahunayat and in sand Arunavad, 4 tnowthal thechupici the Githis enjoined be rected te days of the Cithh Ghana, yer there no objection i the chapter of ay (Gaiko larecited with he Kixhnuman of Sorta Yazat or any other Wazat Note tha this kshournan oscursinevery Gatha, as well asin ihe Aftingain shtayad Guin, tof the GAIhA. Translation:- May Abunovad Gath, Ui Speniomnud Cath, Vohu khshathra Gathé and Vanisioisht Gath from amongst Gath Ganssble (af five Guihd - Gahan days) ad) ne (na attend thi penyer)YHa Ahurahe Mazdao® raévata’ khyarenanguhats', Ameshanam Spentangm’ Githabyo" spentabyo" ratu - khshathraby0" ashaonibyo", Ahunavaityao Githayio", Ushtavaityao — Gathayao"’, Spentimainyéush Gathay6", Vohu-khstharayio Gathayao", Vahishtoishtoish Gathayo",ashaonim" fravashingm™ ughrangm" aiwi-thirangm” paoirys- tkaéshangm™ frayashingm™, nabanazdishtangm™ fravashinam™, khshnaothra” yasnaicha® yahmaicha” khshnaothraicha” frasastayatcha", yatha Aho Vairyo™ zaota” fra mé™ mrite*, atha ratush ashitchit hacha” fra ashava”” vidhvio™ mraoti”. In order to please (the creator Hormaze”), the wealth keeping” {and) glorious (Creator) Hormazd! und the Amesha Spentas’, of Ahunayaiti Gatha, Ushiaraiti Githa", SpentOmad Githi", Vohu- ‘chshuthra Gathat” and Vashistoisht Gatha!" from the bounteous”! Githas™ (which are) the Londs of truth! and also, the holy"* powerful! anderitmphant™ Fravashis™ of herighteous (people!) the Fravashis™ of the Poryotkeshas®, (and) the Fravashis™ of the ‘Nabuinazcishts"* for the worship (of theme all), for {their} nvoea- tion™ for (their) propitiation™ and for (their) glarification”, the ‘Zabiar (i the officiating Priest)” may proclaim before me™ (the excellences af the sacred verses of) “Yathi Abd Vairya'. The Rasp (jc, The Assistant Priest (whois) righteous” (and) leamed* ‘may proclaim (the excellences of these sacred verses) ‘atha ratush vashat chit hacha’™. © ruling overtime or period (Dr. Spiep Ha Ahurem Mazdgm' raévantem" khvarenanguhantem® yazamaide®; Ameshd Spenti“ bukhshathra“ hudhiongho" yazamaide” Gathio spentao" ratu-khshathrao" ashaonish® — yazamaide'; — Ahunay: Gathgm® ashaonim® ashahé™ ratim" yazamaide®: Ushtavaitim Gathgm” ashaonim® ashahe® ratiim™ Yyazamaide"; Spent mainyoim Gatham" ashaonim™ ashahé rattim™ yazamade“; Vohu-khshathram ‘Gathgm* ashaonim® ashahé ratim™ yazamaide” Vahishtoishtim = Gatham" —ashaonim”! ashahé™ ratam” yazamaide’. Ashaongm™ vanguhish™ stirao” spentao™ fravashayo™ yazamaide, Ahunem Vairim™ tanam™ paiti*, Ahunem Vairim tanam paiti, Anunem Vairim taniim paiti; Yatha Abi Vairyo 1, We worship the wealth keeping"! (und) glorious! (Creator) Hormazd®, We worship" the Ameshii Spentas (.c Bountiful Immortals)" (who are) good - rulers! atkd possessing ‘#ued sense". We prise" the bountiful Gathas* (which are) the lords of truth*(und) holy®, we praise the holy” Akunavad Gathi® Givhich is) the lord" of righteousness; We praise" the hoty* Ushtvael Gatha® (which is} the lard of righteousness™: We praise” the holy® Spentomad Gatha® (which 1s) the lord of nighteous- ness"; We praise" the holy ® Vohukshathra-Crauhi" (which is) the lord of righteousness; We praise™ the holy”! Vahishtoisht Gatha” (which is) the lord” of righteousness”; we worship” the excel: Tent hefoie” and bountiful Fravashis”oftherightcous (people) Abunavar* protects ®the body. Know thatthe same ‘Khshnuman’ reciied in 'Fravarin€ Mariayasnd! in rocited in every Gatht because Hs translation ih every Qithk was ot Fepoaled. “Ahunavar protects body’ - for ite explanation see my Khonlet Avestt Biv Mannj 'Sardsh Bae’, xtence preceding ‘kira ni Muza’Hi 28th yinim' mano, yanim' vacho‘, yani shyaothanem’, ashaond Zarathushtrahe’ fera” Amesha Spenta' Gathao" géurvain®, Nem" yé" gathio” ashaonish'*. Thoughts’ words’ and deeds of Hoty’ Zarathustra’ (are) bringing prosperity (or *are full of inspiration!) ‘May’? the Ameshs Spentis" (jc, Boishtiful Immortals") accept!” (these) Gathis''! 0 sacred" Gathis!! salutatien" (be) unte you"! © Indie sense oF English word ‘inspired’ (infused «nought or feeling in persen, expecially of divine or super natural agency), Inthe original tem, for thought, word and deed a separate adjective yanim is given, ‘Yanim is derived from yanya + 1. tsed in the nente of the benedictive mood. “GEurviin = geurvuygn' ‘Imperfect subjunctive 3° person plural parasmaipada, root "garey = (Srabh’ (Vedic) Sanskrit ‘grad’ =o take, a0 accept See ily Avesta ‘Grammar page 307%. ‘Tf we take “geurvani’ according to Prof, Westergaard Edition instead ‘of “Eeurvain’ and if-we accept the reading “Ameshio Spentiia given in the footnotes by Prof Geldner instead of the text ‘Amesha ‘Spenta’ regarding tas an adjective to “Gathso" it can be translated as conden 1 pal acgute the inspired! though, words’, and deeds" of H Paaatbwshra (which are) the moor and hay bounnit Gash Ha 28, se ‘Ahya"” yisa" nemangha" ustiina-zast6” rafedhrahya?! mainyéush® Mazdio” pouryim™ spentahyi™ Ashi” vispéng” shyaothana®™ ‘Vanghéush® khratim" Manangha™ ya” khshnévisha” Geusheha™ “Urvanem, (The stanza should be recited twice), 1 In humble adoration". with hands uplifted first of all!" I pray"*at this! (moment) rejoicing? all” righteous deeds™ of the invisible” (and) bountiful Ahura Mazda® (and) the wisdom” of the Good Mind” so that [may please” the soul” of the universe, ee Nowe that this stanza 4s 10 be secited twice; in the sume way this stanza or verse 48 to be recited twice. at the end of each Ha ‘of Ahunavad Gath, $ Know thatthreetinesoccurin every verse of Abunavad Gathdin poetical form. Inovery line there are (749) 16 syllables, ie. cacsura ot theend sf the seventh syllable. In this book from the frst. uhird and fifth Line of every verse of the las ol Ahunavad Gutha commences the first seond ‘and thied line ofthe original Avesta. The intial word of each ine ig Placedextemally sohatt can be easly noticed, The second, fourth and the sath line of each verse should be understood ak continuation of the first, third and f(t ine, This fist stanea.or verse is 0 be recited twice atthe end of cach Ha ofthe Ahunavad Gatht. The firstthree His (28.30) of Ahunayad G8ihE have I stancas or strophes and are invoked by the fame" Tishra Paolrya” jn Visparad Korda | th para 2nd, Theoriginal ‘meaning of the phrase '"Tishra paoirya" is first three (Has of ‘Abunavad Gathi), ‘Ustinazasto’ “Ay ‘ustana’ = Sanskrit ‘uttina’y root “Us-tan’ — ‘Sanshsit “ud ~ tan’ = ‘to raise hands by way of entreaty'; ‘zasta* Sanskrit "hasta’, meaning ‘hands’ H orthe life ef natute, the source of creation; 'ga0'~Sunshrit ph ‘earth, world’, Note that the farm-of cow is piven to this Worl, com8 Ha 234 4. Y®" urvanem” mén” gaire™ yoha™ dadé”* hathra” Manangha” ashishchi™ shyaothanangm” vidush" Mazdio Ahurahya" yavat™ isai® tavaichi™ avat* khsai®* agshe” ashahya™. 4, Being aware! of the blessings” of deeds” of Abura Mazda" (ic, being aware of the most excellent advantages accrued by performing the deeds approvable to Ahura Mazda) “shall [ead my” soul" to *Garothman Heaven” through the agency’* of the Good Mind”! As long as" "I have strength and *power", so Tong" ‘will I teach” (others) (to abide) by the ‘desire! of Truth" © Teshoul be understood as an abbreviated forr of gatre-nmana: “compound i can be“ ard-nmine’ We “dade ~ present tense first person singular Srinanepada of root “dil Sanskrit ‘dhil’ = to lead shall ead class 3rd, “H “shi’-preseni tense subjunctive frst person singular tmanepad; root "ia" = Sanaeit ‘ist’ = to Be able. "TUevEchh’ - resem tense iret person singular prrasmaipads; ost 't" = Vedic “ta” - 10 be able, tobe strong, to have power, In the Gathix ‘sometimes the termination atthe end is dropped. AL “khssal” ~ present tease subjunctive first person singular dtmanepada: wot “Kha: probably it ia another form of the rout *chash’ -(Sanskrit ‘ehalduh’) to teach, 5 Asha® kat” thwa" daresdni?? Manaschi Voha" waedemno” gatimcha™ Ahurii®® sévishtai” Seraoshem™ Mazdai”; ana!” m@thra! mazishtem? yaurai- maidi’ khrafstea* hizva’, 5. O Truth”! equipped with knowledge” when™ shall t sce” Thee"! and Vohu Manah (Good Mind)’ and the abode" of most beneficent”. Ahura Mazda” and *Sarosh Yazut (Thy Messenger)? Through this! Holy Spell! (of Thine) by means of (the cloquence of out) tongue? only we cauic wicked men‘ "Lo believe completely’ being eager to hear the joy giving mestage from Thee through Sarash Yazat." J] In Pahlavi iti sanstated by ‘Klirat start’, form this Prof Darmeésicter regurds “khrafstra’ as. made up of “khratusstar’ (of atupefied wis- dom), ‘khratuestar = khrathstar = khrafstra’ € ‘viurdimaid’ Intensive verb subjunctive festperson plural atmanepads (of wot ‘var’ Sunskrit ‘yur’ = t.put faith in, believe; or altermatively:= ‘We-can counteract wicked pervons; root ‘var + Vedic var' =1.counter ‘eto drive faraway12. Ha_ 28.5 8 Vahishtem thwa” vahishta® yem” Asha® vahishti® hazaoshem™ Ahurem® yas’ vaunush® narai®* Ferashaoshtrai” maibyacha™ yatibyasch3® it rionghanghoi" vispai yavé® vanghéush® Manangho.* B Through the excellent" Best’ Righteousness” do 1 entreat™ Thee with affection the most excellent *friend™, who" is the Lord" (of the entire creation), for the hero" Frashaoshtra” and for myself; upon whom” Thon wouldst bestow (the: gifts) of the Good" ‘Mind eternally”: Explanation:- For the sake of the propagation of the good Mazdi-worshipping Religion Thou, © Hormardl will be pleased to bestow upon me and the Hero Frashaoshtra wisdom and intelligence till ithe end of our lives. —— °& haxaosha’ — onginal meaning is ‘having the same desire’; ‘af ane ‘necord.” {$ The reason of calling Frashooehtar as ‘nara’ a hero inthis that he wits the “most courageous amongst the first disciples of the Prophet Zarathushtra woe was mont persevering in propagating the Religion. For futher details, sec my translation of Yazishw and Wisparad, Ha. 12th para 7h 4 Taub, ext ord “mamenai fs tel hee sot eve ; "yo “yun =to ave, to wily, to desire: original forry "vawan=vangh’ in became “vitunush’ by dropping dhe secon! and turd ‘a! and ty changing “oo! to “hu -@ ‘phunghanghdi’- present furune second peron singular Awanepads ‘root “ea = Samskzh ra" = to give; ofginal form “ra=ha=he'. See “Avent Dictionary page #84. Ha 28.9 13 9 Andish® yao noit” Ahura Mazda® Ashemchi® yanaish” zaranaéma” Manascha™ hyat”’ vahishtem’* yoi” yO" yoithema” daseme” stitgm”™ yizhem™ zevishtyaongho™ ishd™ khshathremcha"™ savangham". 9 © Abury Mardi"! through these® gifts” (of the ‘Good Mind) we will not" *offend” Thee", Asha (Truh)" andthe Best" Mind Explnation:- G Ahura Mazdil we will not give you any cause of provacation to be wrathful hy badly (wrongly) utilising wisdom, intelligence and truth-justice decreed by you. (We) who™ have striven “eagerly” in the *training™ of *your™ songs - of praise” (© Truth and Besi Mind!) (you are) the *gracious" friend? of the advantages" (dcrived from you). © “varanagma’ ~ Potential first persoiy plural parasinaipads of roin “gar! « Persian ‘Ezoedan’ = 10 give offence, to make sad class 9th ‘a’ after! is wranely added, % i.e. of Truth.and Best Mind. $ “aveme locative singular; sitar t0 this “deshana’ in Sanskrit 8 noticed; root ‘dayedis"=Sanskrt ‘dish =to teach, ‘xx ‘ybithema" Perfect tense first person plural parasmaipada of reat “yat’ = Skt, “vat! to strive, to be eager; reduplicated tnlo “yayat; ridged form is "yet # ‘eevilshtylongho" 'zovish's root “eush"=Sanakrit “jush’ = 10 love, 1 favour, (0 wish, strengthened titi form is ‘zevlsh’14 Ha 28.10 10 At® yéng™ Ashaatcha” voista™ ‘Vanghéushcha” dathéng™ Manangho” erethweng” Mazda Ahura” a perend” dpandish” kimem’” at” ve” khshmaibya asuni! vaeda* khyaraithya’ vaintya‘ sravio’. 10 (O Abura Mazdal) on account of righteousness" do Thou *fulfil” with perfection” (their). wishes” far those whom" Thou ‘hast known" os the true” creation” of Vohu™ Mana”. Explanation: Prophet Zurathushtra speaks to the Creator Ahura Mazda thus: Do Thou fulfil completely wishes of those who rightly use their mental power 1 “have Known? that your™ approved (or victorious)! ‘sacred verses? (ame) “full! of Yefficacy 9G ‘wBinta’ perfect tense second person singular parsmaipada of root “Vid! = Sanskrit ‘vid. to know: original form “vivasd=ta';‘vibeing “dropped itbecume ‘vBista’ by means of Sandhi; ix Gachic form became “voista’. © ‘pereni’ - imperative socond person singular paraimaipada of zt “pere’ - Sonskrit 'pru’= Latin “ple-re.’ to fill, clasy 9th, # Swabdib' - Rerfect tense first person singular prarmaipada of toot “vid” to kaiow:ecuplicated form; ‘six dropped, In Sanskrit too veda yar Ha 28.11 11 Ye" dish’ ashem* nipdonghé” Manascha" Voha!’ yavactaite'* twém" Mazda Ahura’ fré-ma'* sisha thwahmat” yaochanghé™ manyéush"” hacha” thwa” éeainghi” yaish” @ anghush™ pouruyo™ bayat™, By (the help of) these (sacred verses”) I will keep °a watch’ over truth" and Good'! Thought" till the Yend of my life; in order to “proclaim"™ (amongst people), O Ahura Mazda! do "Thou (Thyself) teach'* me! through Thy? *mouth”, from’? Thy!’ Divine!’ (throne) (how) (this) world™ first™ ‘came into being”? (or do Thou! teach" me! as to how this world” first came intoexistence™) (Original meaning ‘for ever" ‘nipaoughe” future texse first person singular stmanepadn of root ‘ni-pl’, fo protect, to preseree to guard. Original orm ‘ni+pathate’. infinitive; wot “vac reduplicated ini "vaach' + lemination of dative Infloive "he" (Wedie“se’)inadded. See my Avestl Grammar page 269, rte. “eongha somewhat siilarto“Gexomgha is (oundin Sanskirt “asya’ (mouth). Fos the ward ‘mouth’ there occurs in Avesta “dongh’; see Yasun 1431.3 ("Gonghi) “twem' = Sanskrit "tyam’. The Inter Avest forn is “turn” ‘00 “bi = Sanskrit "bh = to hecome, 10 originate; for Hs comparison ze Horm Yast, para 26h.2 Ada” Tashi™ Géush” peresat® Ashem"; katha™ toi" gavai™ ratush®* hyat* him” data khshayanto” ha vistri' gaodayo" thwakhsho®; Kem“ hi ushta* Ahurem’ ye* dregvidebish” aéshemem* yadaydit.*! 2 The Crestor of the Universe” (i.e, Ahura Mazda) (there upon’) therefore asked” Asha (truth) *; *whom" (do "you sppoint) the chief” for (the care of} Thy” universe? Who" (i.c, the chief) (may always” become) its” “saviour (ic. to the entire universe) and the rolere™ (over it), (also) (he may “diligently"! (and) skilfully become) the bringer of prosperity to the world" whom (do you consider as) *the Lord”? of ite (ie, @f the universe) prosperity? who" can “tepel"! passion™ (produced) by wicked persons”, 2 ‘Original meaning: How isthe Lord for Thy Univerese, of whut sort ix the Lard of the universe far Thee? {T Fnow that Ahura Mardi himself asks in the form of Asha (Truth) ‘whom do you appoint as the Lord for Thy Creation"? One name Trap neem of Airs Md Aa’ (se Harmac Yash paa (© “Diitar’ = Sanskrit “dhatru’ - care taker, protector, S$ regarded as adverb. (Original meaning life giving (or health giving) Lord’. {xSdayOit’ potential uhied person singular parasmaipada of root e “iid! Skt “vad wo repel, to oppose. 3 Abmai® Asha® naie™ sareja® 3 The subject “Ast advagsho* gavoi® paiti mravat;* avaesham® ndit® viduyé ya" shavaite? Sdréng ereshvaongho;* hatgm™ hve" aojishto® yahmai* zavéng™ jima” keredusha.? (*Asha) replied unto Him’ (i.c., unto Abuta Mazda with sanctity (i,e, sincere heart)": ‘Por the world” (that Lord) ig not**erueP (but he is} harmiess* amongst them?” (ie, amongst the men of this world) 1 ‘do nati recognise"! (anyone). Who® may advance’ "the respected" (and) the truthful (men); among. the exisitng human beings he® is the strongest for whom" (his) “helpers ®may respect"! (his) call (oreommand), ‘istobe inferred from the previous verse; cee first line of seeond verse, Grif we consider itused instead of ‘ashem: it can be ‘the subject ofthe verb “replied”. incomplete form ‘sarejan’ = ‘sarzan’ (Persian) = didobedient, sed ‘ious; its original medning ‘head - breaket’ ‘head - smiter’ Originally this word is in infinitive, In the ‘Gathis infinitive is sometimes found uscd us an sdverb; see Yusna 28.2: 31.5, 43,11,12.14: 44,2.17:46.15; and 51,20, ‘Sansirit‘Aelara’ = respect, honour; comparing with Sanskrit leter ‘a’ {in the middle seems to have been dropped. Originally ‘workers’ see my Avesta Grammis, p. 112 note ‘anya’ = Sankrit hava call, command: root “eu” Sanctit hu’ to cal, to invoke. ‘Griginal meaning may be “the comers; root‘ “gmn', present tense first person plural ‘Jam’ = Sonskris20 Ho 24 4 Mazdio” sakhvare™ mairishto” ya’* zi” vaverez6i™ pairichithit”, daéviishchi” mashydishcha’ HH, vareshaite™ aipichit hyo" vichirs Aburo”, atha™ - ne? anghat® yatha"! hyo" vasat™. 4 By the dacvas! and by men! whatever" verily” “has been done" in the past” and whatever™ Iwill be done” hereafter“, Ahura mazda (is) most remembering (all these) matters", Ahura Mazda" Himsell™ is the judge" (ot good and ‘bad), So" let happen!” unio us!" ax He Himself °desites" (ie., we stesign to His will). © versal’ Perfect tense third perso singular Atmancpada; from root = ‘verea” — to make, to’ perform, For this see my Avesti Granunar ages 254-255, A] “rarest future passive thint person ringularatmunepada, from wot | teres! : original form ‘weres + sha+ te" ; # Original meaning ‘words" ‘utterances’. lis anothcrformis “saktvent; ‘see Yeah Hi 53.5, Ils Avesth form ix ‘sangha’ = Samkrit ‘shansa’ e: =i subjunctive third person singular ey Hi 29.5 2 SS S At ya" Ustandish” ahva" vastiish” frinemna™ Ahurai me! urval géushcha? azyio? hyat’, Mazdiém® dvaidi* ferasabya’, ndit* erezhejyoi” frajyaitish!” noit!' fshuyenté” dregvasi” pairi, 3 (having asked) “question” of Various tiorts* *in™ tomatter Pertaining to Religion) to Ahura Mazds'hy ny" you!?as well as” by (thatof the “reveving? world: with outstretched hands", (.<., ‘ising high both the Inds of requests towards the sky) we (may become) the peatsers"* of Ahura Mazda”. There js no" ®harm'"in “eading" ife with honesty: There is no!" (need for i diligemn (man) of going) **near' “wicked perc ‘© “aha; Ihave considered tas the Githic form oF “ahva -,demanaua. five pronoun feminine, locative plural; Sunshat ‘sw’ Or alternatively ‘aha! (Sanskrit > imperfect tense first person ual parasoaipednitmight he construed with avis. frinemna® pert, Phra ve) meaning ‘we bork (Le, my soul andthat of he evolving world) may be oF are the praners'. “Trine present participle Stmanepada frat person dial: root *Eri'-— Sanskrit ‘pri* Toot ‘aa!» Sanskrit af" = Latin “Ag-ere'=to move, to walk. The word Venididad 9.3 ‘geush azyae’ inthe Kense of “moving or "Gho! - Sanskrit ‘g0" caw, ay; wortd 1 dvaidi’ somewhat resembling to this Avesta is Sanskrit ‘dvidh' ~ ‘otto kinds’, ‘separate’ sce Avesta Dictomary p 279 # The ster Avestt form of Gathic Avesta “terasa’ ix “frashna’~ = Sanskrit ‘prashna meaning “question’ H{_‘erezhejy6i"« locative singular, “erezh + fya." root 'f"=to ve. Th. cool "jy? » Sanskrit ‘iy - to wither, 1 destroy, + “dregwasu’ -locative plural of ‘dregvamt, dregvat,” te, there ie no need for the diligent oF ndsuiious poruon to have any linrociation or contact with wicked pereons and t0 carry on business ‘connection with them2 (Prophet Zarathushtta speaks:): ‘Hear ye" andy amps a tos i order to ean ‘ngh’w Sanrit ‘h' = earn to 2 Sraota” géeushaish™ yahishta” avaenati™ sicha manangha,* fivarendo” vichithahya narem narem® khvakhyai” tanuyé, para” mazé” yaongho™ ahmai®* né™ sazdyai" baodantd™ paiti® z wi (your) ears (my) best (teachings), (and) “ponder es them aan (your) bright” inteilect,* for cach Yone™ "for himsel™ (there "chowld bey avowal of belict” of (his) choice™ prior to" (those) gee you be} * wakeful”**for teaming by us.™! “events, “(May ee ‘avaénats’ - imperative second pemon plural parasmaipada of root “ovin' = Sangkrit ‘ven’= Persian ‘bin’ =1o sce, to think ® Possibly a refemece seems to: tuve beet made shout death and ‘about the days of judgement of the departed af the : ! i ‘Chinvat —— “Fllongh’ = Sanokrit ‘yas! = to try; accusative plural, {L “narem narem’ “man and man’. ‘individually’ {Ori meaning“ ls wm body tv near finn), } Every person ought to choose for himself either of the-rwo, _ Matdi-worship and, Dacs: i, : en ee ever is best and infiitive) = original meaning “for Yeurn- Ha 3 At® ta"! mainyo® pouruyé” ya" yema® khvafena asravatem” manahicha® vachahicha® shyaothanoi® hi® vahyé® akemcha;" aoscha™ hudaongho™ eresh™ vishyidta” nait® duzh-diongho”. ‘These! Siwo spirits who" (are) Hwinst talked® tumong, themselves". These two" (spirits) (are “in this way) better? and Worse? in) thoughts‘, in words and in deeds (Those) who” arc) possessed of good understanding™ “chose” truth’, but those possessed of wicked understanding" (did) not (do 40). SS nS aa ‘There isare(etence about Spenta Mainyy and Angra Mainyu for whom alto eceur ‘vahichtem’ and ‘achishtem mand” (neuter sender). See ‘Yasna H5 30-4, 6) *yema’ Sanskrit ‘yam’, Root ‘yam’ = Sauskrit “yam =to anite; w join. ‘adverb: derived from “kya. ‘asravtem’. Root aorist thi person dual parasrndipads of wor "Sra! ‘Sanskrit ‘shu’, original meaning “heard each other" “hi? ~ Thind personal pronoun nominative and accusative dual (see Yasna Hs 31, 10; Vasna Feb 44, 18) This word ‘hI is derived from “ta {eof these two, one spirit is better in thought, word and deed and the ‘ther is quie the opposite, jc in al respects wars. vishyit” iemperfect subjunctive thied person singular aimanepads of root 'vles6", t0-discriminole, io discover by’ the intellect, class 4th. ‘Original form “viesdeyaenet” Original meanig of the roots “to decide, to discern’ sin English ‘tocut”“toseparate’ inthe same way neaning of the root ‘x8 is 'tocul! "A ef the motte dropped. Seermy ‘Avesth Grammar p. 207 and Aveua English Dictionary p,540-$31a2 4 Ateha® hyat" ta hém® mainya* jasaétem™ paourvim", dazdé” gaémcha"™ ajyaitimch’”, yathacha™ anghat™ apemem™ anghush,” achishto™ dregvatgm”™ at”® ashauné” vahishtem” mano” 4 When'™ these two spirits (ie, Spent Mainyu and Angra Mainyu) first of all "met! together.” (they) Terested” life *and desruction," and as ong as™ the world” wi ‘come te at’ end”™, so lang (this cycle of creation and destruction ‘will continue, ‘Explanation: (Ax regards Spenta Mainywand Angra Mainyu it is Muted at a comment as under.) (Angra Mainyu who ) is of the ‘worst mind” amongst the wicked" and Spent Mainyu who) is ‘of the best™ mind” for the righteous”, © “hem-jasatiem’ — poicotial third penow dual parasmaipada of ‘root “hgm Jas’. to come together; "hem’ became the Gathic Avesta ‘form of ‘hig # ‘alvit” oy antonym in yA Ge, fe: ep “ba -jyaiti”— Le, good things peruining 10 life. 1 ei Se a Sea Acconding to rule ‘Audit (Sanskrit ‘dadiite’) "i being dropped it Aes ‘by means of Sandht’. Profesror Ju takes it as present third person dual atmanepadta. [n Pahlavi iti taken ks sfnitive. & Sa Firecarried by und these wo spirits AngraMainy und Spenth Jer the authority of Ahura Mazda. Ha 305 a 33 5 Ayao" manivao™ yarata™ ye" dregvéo™ achishti vyerezyé," Ashem" mainyush™spénishto™, ye™ Khraozhdishténg" asénd” vaste”; yaécha™ khshnaoshen™Ahurem™ haithyaish”shyaothanaish™ fraoret™ Mazdim', 5. Of these (above mentioned) (win! *spirits' the who'? is the cvil® (spirit) choose! the worst " Med" the most beneficent Spirit “who” ‘dwells in the most powerful”! sky", chose" truth", Moreover (those) who™ please” Ahura" Mazdi"® by means of virtuous’ decds* ‘having placed implicit faith’ (in the Religion) (also chose the truth), © ‘ayo’ -deionstatlve pronoun genitive dual of ‘rxaieyu'. mainyu ;eulval mascufine; ‘mania is -manivao' {_ ‘achishta -veresys’ ~ compound noun accusative singular nevter of ‘achishta - verexyah,” # *yasiz” root 'vangh' = Sanshrit "vas! tp dwell, to abide, The meaning Of this same ¥00t is also ‘to dress’, ‘to put on clothes’ $“Trnoret”—root ‘var’ Persian “gervidan’ =to pot faith in: The original Wort is fravarat” (present participle ‘and the penultimate ‘a” sschangedto“e ‘nthe middle bing dropped ‘See Avest Dictonery p40.M HA 306 es 6 Ayao! noit® eresh’ vishyatat duévachina’, hyat* ish? 4 -debaoma® peresmanéng’ upii-jasat! hyat' verenati?? achisthem" mana! at!" aéshemem'* héndvairenta!? yat® bgnayen" ahtm® maretans"™ 6. “The followers of the Dseva ‘could not comprehend! the difference between these twin (spirits)! rightly’, although when’ they came wp" to inquire” ion-amewer (of the matters’ of. Religion) we ‘have defeated! (or disappointed") them’. Even" inspite of this hey) choe™ the worst!’ thought’ and ‘associated wth Aina. 4 aevals whereby"? “they bring bane" 7 Abmaicha” Khshathra® jasat* Manangha® Voha™ Ashacha”, at™ kehrpem* utayditish™ dadat" armaitsh™ gnmi aéshim™ toi i anghat™, yatha’? ayangha™ adanaish” pouruyo”. “The mighty ” YAramiti* cameupforhelp® to (religiousand and truthful “person). with sovereignty”, with goad mind” and sith tmuth*?, and granted” Sstrength™ to (hish body", May:it be"*:so to thee™ when!” thou first! Neame™ along with the *creations". 9 | do not understand earrecily the meaning of this verse. 1 have made an amtempt to translac it as best as .can, Translation dane by, European Savant is leo. more ot less of the very same significance ‘es, what Armaiti ci bestow in prosperity. The word “utayniti” is Noticed also a6 4 noun, meaning “strength” See Yasna Ha-48 6 ‘about which a reference ix made in the fifth verse ofthis Hi, ‘ami’ noun accusative singular neuter of "gnman’, See Yasna 44.20; ‘Yas04 45.10, The original meuning of ‘gaman’ = steadfastness, fim ‘ess; =an’= nooo tam = Sanit ‘am’ =i bowdown, (ohend. See Avesta Dictionary page 121, 2 ‘F Original meaning “thetrs’,™ |e. may the sovereignty, zood mind und {ruth also be gained ty thee! “dina” = Sanskrit ‘shina’ meaning ‘creation’: or “dana” = Sanshrit ‘dana’ pin. Ye “aynnghi «imperfect subjanctive second person singular itmanepada af root‘ = Sanskrit 1" = fo g0..to come, inital ais of the augment, ‘Original form is “aeleatha’6 Ha 308 a es & Atcha yada" aéshgm® kaena‘ jamaiti® atnangham", at” Mazda taibyo® khshathrem’® Voha® Manangha® voividaiti® aéibyo™ sasté* Ahura yoi” Ashai® daden® zastayo” drujem*. 8 And whent! punishment will come” upon these sinful persoas*, then! O Ahura Mazda! “They *will tecognise™ (or will regard) Thee,** as King”, through food" mind’; (good intelligence) teaches” (to do so). © Abura Mazds"! w those who” “deli ‘up™ the fatsehood! finto the hands" Yof Truth: Asha’™ SS °B "Vaividate’ -imonsive vert present subjunctive third person singular Paratmaipads of root “vid’ Sanskait “vid to know. The root vid is ‘eduplicated imo 'yaevid’s then ite pathic farm of “vae" became “vai” ‘of Weaccepl the reading “witvidilite”. According to Prof. Westergautd’s ‘ext it becomes ttmatepad: the termination ‘Alte (=Sanskrit ate") is ded. 3 = $$ “eastayo’ ~ locate dual of zasta’ -mascultbe tin both the hands). # Le who wippress falsehood by means of the strength of Asha-Truth. T_ More hicid tranitation of this verse should be dome than this. im® frashem’ kerendun* sham? Mazdaoscha” Ahuriongha méyastra” barana” ashacha™ hyat™ hathra" mando" bavat'™ yathra’” chistish™ anghat™ maétl 9 May we! verily! bet like *those* who! “made! Mthis® world? Prosperous’ (and in this wish of ours) fleaders! (under’the Authority) of Ahura Mazda (may become) helpers! and “Supporters!'through righteousness". Because where wisdom” ‘may establish” (its) abode®, there" “arises'* a person-of pood mind!” (or a sagscious person), ee 2A although imix feminine an “abitm’ jy masculine. Moreover, “im™ meaning. “indeed, verily” oecurs in the Glihis sometimes. at an adverb, Sce Yasna-45.1; Yasna 46 8:51.12, > “‘Kkerenduun’ Imperfect tense third person plural parssmaidpada of cot ‘kere’ to do, to make, ‘kerenava +n =kerendun’ orginal meaning ‘they" ‘tO its Later Avesta form ia ‘te, “taecha; meaning ‘they’ TMs sighificance seems to be “Amesha Spentis" and Yazatas of higher rads, ‘4 “moyastra® seems to be a vrddhi form of ‘minestra, maistea’ rot ‘mit’ = Sanskrit ‘mid"= 'tolove, to associate; to help’ (Spiegel) joy" (Hartez), “Companionship, friendship" ( Mill and Darmesteter) $ ‘harana’ = Sanskrit ‘bharana’ = “cupporie’- Sanskrit root ‘hheu’ ‘Oralternarity if wotake “tbarana” as imperative seco person plural Pararmaipady accotding to Prof. Jackson then it would mean this; "O lenders (under the authority) of Aiur Mardi do you grant help through righteousness", Root “bere’ = Sanskrit “hh = Wo grant to give % Oralternativety: Where wisdom a permatien, ere arse (our) thoughts: #4, aur thoughts are: full of windom.a2 Ha 32 2 Yeri* aish® noit” urvane* advao™ aibi-dereshta”” vakhyao™ at® Yio" visping™ ayai?? yathi ratim” Aburo™ vaeda:* Mardao* ayao” gsayao™ ya” ashat® hacha* jvamahi®, 2 "TF at the fis sight (he. tm the beginaing) any person docs not belive in the matte of religion, (eventually) by means of obvi- ‘us-visible evidences his faith will become stronger, O Ahura “Maza! knowing (or acknowledging) Thee as the Lord of all, . hey one wll come neat Thee (ery one har to ws fr ng 10 comie before Thee”. “Our goodness and Hi 31. 3 Yam" dao* mainyi* athracha Ashacha” chaish ranoibya® khshniitem* hyat urvatem? chardonghvadebya® tat ne Mazda vidvangi” vaocha® hizva® thwahya® fongho", ya® Jvante® vispéng vaurayas, * © Divine (Ahuta Mazdaiy do thou brane’ us thar intensive® (ar complete) bligs® Which" Thow hast awarded *to the Fighters” (for the sake of Religion) and to ‘the leamers® of the Religion on account of our seule and fru", Speak Thou" Jeith Thy Monge" ofthe mouth!,O Ahura Medal “or our enlightenment” (ie, my. and my disciples), so that® 1 samke all *men® *to put faith in the Religion”, ‘atin’ = is Sassisit equivalent “cana = ‘ight, wir: Sanskrit root ran" = to shout 1 orone who usdersiiits the Religion us scholar; ‘chandangh'= ‘intelligence, dexterity: root “ai osu “ehakeish’ ta discern ta See Or Petsian ‘chashidan' = 10 tte, 7 ing Seppe) i becimes ‘yaaraya’ by adding cuca ‘ermination “aya Gear nim doped. Exactly ruta te nn occurs “tearyaL a ~S*S*S=Ss 0 Ma 31.10 | 3 OU | 10, At hi” ayao™ frayareta” ‘vistrim!" akhy: fshuyantem,’ Ahurem! ashavanem!, Vanghéush? fshénghim’ Manangho’; noit', Mazda’, avastryo"” dav§schina" humeretdish” bakhshta", V0 "Frei these two" "sho! (ie., Ahure Mazda's Perfect mindedness) chose” “for (the benefit of} this (world)! ‘the rity bringing agricuiturist™ as the true’ ache earaeocten of good! mind’, © Ahura Mazda? "the i "deceitful" indolent man’™ (would) never (be) the “gainen” of the f ‘good "doctrine of the Religion", © Le, from amongst these two the good induntrious worker and the indolent man; 1 Sakkyat CSinst “sgel) demsonstrvivegromoun, daive singular ter Avesta form ‘ainghe, singhat’ - derived rom the rot. ah" Sanskrit “panto increase, deceiving, deceiver. ‘China’ » isan enclitic particle, which i the end of cenain words. Professor Darmesieler regan the ‘Word ‘dang as the name of a wicked king on the basis ofthe Pubiavi 2H humeretsh ‘mere =Sansrit ‘sri ="Woctrne atthe Rei = pominati wlar ef the agentive noun ‘Ha 30 oe Ee ee 11 Hyat!* ne Mazda" paourvimn™ guéthioscha" tasho' daénaoscha", thwa" manangha” khratashcha® hyat™* astvantem™ dadao* ushtinem”, hyat™ shyaothaniicha” sénghgseha®™ yathrs"' varenéng™ vasao! dayete™, 41 © Abura Mazdat when" ‘Thow first!” didst make’ power of thought” the entire *tiving thin, laws! (fer them.) Thou didst estou upon us! corporeal life? and wisdoin' (along with: these also) Thow oedaince?* us! power to. work" and commandments of the Religion”: towards whieh (act and the commandments of the Religion) (our) wish” (and our) faith (orchoice) "may be fixed: ‘he, Thaw didst bestow upon us strength and wisdom i order to fulfil whatever may be our wish for doing the act and whatever iy be our faith on the commandments of the Religion.) with Thy es" and also ‘reaion, settlement, a pea or enclosure for animals". See Avesta Dictionary p. 158 V ‘dayeté’ passive verb present tense thin! pessin singular of root “MA "= Sankt "Ah to - fixHa 31,12 12 Athra® vachem™ baraiti” mithah-vachao" va" eresh-vachao” va", vidviio® vi" evidvio" vi“, ahya" zeredacha mananghacha* @nush-hakhsh® Armaitish™ mainyo" peresaite” yathra® maetha™. "To iv? either” Whe false speaker'* ort! the true ‘i ieedaae the enlightened" othe unenlightened” Lifts ‘ap ‘his voice™ ‘with his! heart’ and ata hhis true mind. Then "immediately" Perfest Armaiti® asks” the twin spirits” (i.e, Spenti Mainyu ‘and Angra Mainyu) (as to) where" {their “inclination” in), me, jst t “Soush-hakhah’ original (orm “B+umushachssh;" nommatwe singu: @ (ie Treacle ease ede pla’ Ha 3113 13 ya" frase avishya? ya% va" Mazda peresaita®’ taya", ye" va" kasush aenanghs™ a mazishtim™ ayamaite* bijem” t2” chashmeng” thwisra” haro® aibi™ asha™ aibi™ vagnahi vispa’’, 1310 Ahura Mazda! ihe questions which any’ one * * T s asks" “openly” or ecretly®, or any person! fundergocs'* the: "highest" penance! for a small sin Pall thess™, *O Lord”! Thou *dest observe” wich (Thy) sharp’ eye" and in accordance with truth” shiva = In Pahlavi version the word i trnslated by “ashicarake” Frof_ Justi regards this word io be derived from the root “vid’-to kon, ‘taviorigivial meaning “seretly', “furtively’, tts another form is "eye ya {that which men intend openty or ctandestnely with cach other, Original meaning - ‘surrenders oneself to, submits’ soot “deyam Sanskrit “A-yam.' Is signifcuace ls that certain person bas te undefgo highest punishment though injustice for the sake of 2 trivial ft, “0 Abura Mardi whatever actions any person performy openly or secretly OF any person cammits most grievous sins in order to ‘scape from the punishment of rival sins - ll these Tho observeet with Thy eye.” (Prof Darmesietes), "hird"criginalmcaning of tis words “protector, = guardian’ There sews ih Yaina HAS? para 17 the word “hiehdrs! inthe rodupticed form. See Avesta Dictionary p S86 ‘albt' should be taken a prefix tothe verb "ywénahi" iba"= Laver Avesta "sl Sanshrit‘abhi'-meining “round about, high, owards" According tothe pinion af Dr. Goldner dar is no need of he eecpad “ail as it is edu,OO ee 44 Ta" thwa” peresi™” Ahurat! ya" ai aiti™ jenghaticha® yao" ishudo" dadente™ dathrangm™ hacha” ashauni yaoscha Mazda" dregvodebyo™ yatha Wo" anghen” henkereta” -hyat”, 440 Aburd Mazda"! 1 covk! of Thee" ae to” \thac which! “happens now and *will happen! hereafter, ‘Task of Thee”, O Auer Mozda!! as the reward of good Fdeeds" onto the righteous ‘which" is awarded", and) as to 1)" Gis meted curd “for the mer will be considered”? their ta. 55 a 15 Peresa! avat? ya’ mainish' ye" dregvaite® khshathrem’ hundiiti" dush-shyaothanai’, Ahura" ye!" nait!? Jyotam® hanare" vinasti, vaistryehya™ aénangho" pastush" viriateha" adrujyanto® 15 The man who? *seeures* authority" for the wicked « working” sinner! and the man who"! on accouni of’ the harm’? of the sgriculturist', of his cattle and of “the person'? never-uttering falsehood” (i.e, for him who causes injury to them) “would not be in any way ‘it! “for living: *1 ask! (of Thee), O Ahura ‘Mazda! about ‘the punishment’ (of such person). poe alae ee rece ae PONTE MS 3 or gives power to the evil-wnrking sinner; root ‘hu’=Sanshit “su!-t0. ‘Prepare, to produce 4) ‘virkatcha’- it would be better if this word would be inthe genitive singular like the corresponding words. 4 both Siyotn and jyatu’ accurinthe Avesta; see Vasna HA32.9. Sanchait “Sivaitu’s fife ‘foot ‘hai’ » Sanskxit ‘san’ = to be worthy, to be deserving af honour. “viristi’-root ‘vid = Snnsyit ‘vid’ (intransitive);toknow: tofind out, fo increase (transitive), 4% Pahlavi version. Spiegel, Justi, Marlex, Mills and Darmesteter. See ‘Yaena Ha 44.19. Another meaning of ‘mainl’ is “callar"; ce “nares” (Yash 14-83)="(a vuleare) witha golden collar’ & “Lark of Thee, Abura Mazdi! as regards the type of punixhenentofthat ‘evil doer whosloes nat hesitate fo snaich away the life of aperson by way. of etnibation *hanare’) and ofthe oppressor aenanghd") of such a “hind of}agriculturist wha does not teat with cruelty the antmats as well esoe “tt Ha 3.20 20 Ye" jiyat” ashavanem'™ divammem,! hoi aparem’ khshayo* daregem* Sy! temangho’ dush-khyarethem* avaétas” vacho""; tem" yo? ahiim' dregvanto"* shyaothanaish® Khviish'*daéna’’ naéshat", 21 The person who™ "deceives™! the righteous (man)! will have his) ‘ubode* “hereafter’ (i.e, after his dewth) Yin darkens’ for a long" time’, and this) food bad! (or poisonous) and this shouts! are *full of wee", O sinful person! (your wicked) conscience” onaccount of your own! deeds" "will lead" you" ta thai! (dark) Sword” '% Original mcaning “comes deceiving’ root “divedav'eSanibrt "dab, amibh’ = 10 deceive. ‘Ayat’ - imperfect subjunctive third person singular parasmnipada of root “&i" The meuning of ‘vistra"is ‘pastures, grazing ground, flekd;' hesictes *ysdh" «10 {he wane warn means alka ‘industry, labour, work, See Varna 20:2, } ia preatat See Avesta Dictionary p 4,4 Ye° thwat Mazda® asrushtim® akemcha mand yazai® apa’; khvagt@ushcha” tarémaitim™, verezéna- khyacha” nazdishtam™ drujem”, airyamanaschi™ nadentd”, géushcha” vastrat” achishtem™ mantim'", 4 By means of prayers” to thee 1 citys: way annem and evil” thought. O Atuira Mazda! | by the force of prayers drive away from me"! (my bad behaviours ‘ofall kinds such as) (my) *haughtiness” with my relatives’ (any) *deecit with eo-workcrs (i... my associates”, anid (my) hatred ‘towards the subordinate (i.c., person working under my cee ‘and (my) immense Ycarelesness"™" usregardsthe pastures”*of the catie™ lanation: This straphe can be applied to any fe who wants to be thoroughly virtuous by repenting conscientiously his past bad hubits and conduct. From Thee I worship away (Darmesteer). The word ye" is applied wo 7 Ee elitr atiedt ken tres yo > “yank apa root ses co rete memregnrn ct 2 eee ue ‘nazdishtg’ (ie, nearest); from this itcan also mean er aoenecs sense pace pig weomacin eet ona cen ee yuan a ebate “Airyamuanischh’, (het ican be “genitive singular’. Grips meaning “utter eareewnes’ Avert ‘mapti" = Sumit Ia pees niet. 1c Patti hs toned by “poems proportion, moderation, measure. 3 Yaste™ vi -mazishtem™ Serad- shem* zbaya® avanghan @pand” darego-jyaitim™ 4- khshathrem” Vanghéush” Manangho”; ashat” &” erezish™ patho” yaeshu Mazdao” Aburo™ chase”, 5 (0 Ahura Mazda! *T invoke you with entreaty" *for (any) help Thy" Sarosh Yazat™, the most excellent amongst (all Yazutas)®. In the domain of good” thought"! “do The ‘obtain for me long life™ (i, do Thou bles us so that we may lve Tong life with good tought evil thought of any kind tray ‘Rot enter into our minds); do Thou cause us (0 reach” the Paths of 'virtue™, Yon account of (our) righteousness" herein Ahura Mazda?" *dyrells™. ‘& lavanghdnt’~dative-singolr ofthe noun ‘avanghan’ (derived fom “avangh') in the sense ofthe infinitive. ® ‘know that Sraosha Yarutn fs the Yazata for the protection ofthe soul during the lifetime ofthe man wy well ay for tree dayeaffer his death, ‘yaa! ='yo:410 = who Thy’ isapptiedto “atem" meaning * "apané = spi+ad', ‘apa’ - imperative second person singular ‘acai iaipads of root ‘ap’ = Sanskirt “aps ‘to reach, fo adiada:’ ‘do ‘cause to reach (causal) ‘TOrif we take ablative sigularin the sense of th iacrumenal singer, then itmeans ‘through truth-righteousness’.Sce my Avesta Grammar pope 401. $ Original meaning ‘trae, proper, straight’ eSanskrit “raju'). ‘In the Githits sometimes instead of calling ‘Ahura Manda in the Second person singular, there occurs thied person singular forific ‘Taking thus into consideration the enence-can be wanslated as under “Do thou cause ws to reach thove paths of virtue in which, O Ahura Mazda Thou dost dwelt”86 Ma 6 Ye zaoti! ashi? erezish* hyd* manyéush? & vahisbtat’ kaya’, ahmat® ava’ manangha" ya verezyeidyai!! manta’? vastrya'’; ta"toi® izya" Ahuri Mazda” darshtdishcha" hém-parshtoishcha”’. 6 As the truc’ *invoker! through righteolsness* he st * intent’, (O Ae Mazda!) see ica date D erhas 8 that 8 may fulfil" he planted’ work” “according t (iy) wish! O Ahura 5] wake!" of Thee! *two thinges'*(1)*Wision (of Thee)", (2) rsation with Thee about the Religion”, Hi 33. ee 7 A-mam” im"! wahishti?? a Khyatthyacha” Mazda dareshatcha* ashi Vohi” Mananghi™ ya sruyé” pare” magiuno™; avish™-ndo™ antaré™ heat nemakbyaitish™ chithrao’” ratayo™, 7 *Come" unto mye", 0 Ahura Mazi" snd "teach me whatever is best® (in my. favour} unto me who “am known "near" ‘men steadfast upon the Religion"! on account of truth*and good thought". (We wish *thisp that offerings” pertainitig to our’? *prayer™ may become” “manifest and: known" Gn Thy piesence), Explanation: We wish that our prayer humble and full of eamest requestibe accepted by Thee, Excepe the offerings of prayer, © Ahura Mazda! we haveno ouker gifts o offer to Thee, & ‘Aldam’ ~ imperative second person plural stimanepada of root SI" =Sansknit "Wl" = to come, In the Gathas verb for Ahura Mazda cones sometines in pi © ‘maghund" occusative plural of “tnagavaan"; «Sanskeit “maghavan’ Pare! -Ller Avesta form ‘pans’ = ‘before, near (prepositian).” ig misunderstood the meaning of “sruyé as mal, the portion feor “asha upto the word “magiund quoted in the Vendidd 17, para 7 ithe matter of paring of mals: Butin thisplace the word ‘aruye’ is used 5.4 verb “sruye” — passive present fret pervan singular; “Tam heard’ (original meaning), ‘Tam known:” root “su” - Sanskeit “shra’ to "beat AL Marlez and Darmesteter. in the notes: if “dareshuteba” is ken as Danmesietcr conviders, then iW can be imperative second person plural paadmapada § ‘nemakhvaltish” « potninative plural af “nermaktivattl” ~ aj fem Bei the Kemi Tr of nemo “hrs chad 1 x. “viah’ = Saisket ‘viy) = manifest dadverb), 4 “henta’ Sanskrit santa imperative hirdperson plural paramnpucs ‘oft "ah = Sanit ‘at be, Soe my Aver Grammar page 30"& Fro-mdi® fravoizdtim® areth ta® ya® Vohi* shavai’ Manangha* yasnem™ Mazda* khsmavato” at ya" asha" staomya® vachio®; data™ ve" ameretiosca” utaybiti” haurvatas™ draono”. & "Do Thou make me” *known (what is that) *muain purpose*! (of our Faith on the Religon) so thar’! "1 would pursue” with good“ intention”, O Ahura ‘Mardi! the worship "af onc like you" Yas well as” words” of ‘Thy fame™ with sincerity"! *Do Thon grant™ (me) theeverlasting “pif” Yof Rhondid Gc. the happiness of this world)” and of *amardhd (1, the immortality of the spiritual world) asa gift” (of Thy love). °& “aretha ~ noun sccuyative plural neuter. ‘aretha -_ Vartha’ = ‘wish, profit, use, gain" Expl 8 to What oe the original significance of keeping faith on the eligion and what ndvanugex are occorod thereby. = imperative second perean plura! atmanepada of root - fea eects “Whalsmiyaté pronominal adjective genitive singular. Se eee: “se ctve itt person singulae Stave of root # “ahu': Dr-Geldner has taken this word as “ehyavai’. have taken these nwo words (n the genitive dual r-Mitla. ean be taken as accusative dual. sox Thave given the translation of this strophe based mainly on the uinsls- Sanskrit 9 At® toi Mazdi® tém® mainyaim* ashaokhshayantio" saredyayao® khvathra® maetha™ maya® vahishta” baretO™ manangha” ayao” ari hikurenem™ yayaio™ hachinte” urvans”™; 9 Ahura Mazdii and Vohu Manah increase gooduede ind steength. They bestow happiness upon men secording to theiractions. In association with Vokiuman, Ahura Mada grants that happiness. The souls of such persons being in harmony amy. on Work With entire goodness Reese ee ree oe a ee ® The gist ofthe wanciation of Prof, Darmestcter. I cannot understand the translation of this trope, bat the explanation of words are sated below: ‘tein mainylim’ that spirit ie,, ‘VohO Manai” (Darmesteiee) “ashaakhshayant5o"-Causal present participle adjective genitive dual of “ashaokh ayant’; ‘ashastikhshayant’ promoting righteousness, ‘ausing the rightcouness fo imorease ‘seredyaydo' adjective enitiveruatof “aredya’-= ‘saredya’ enjoy tog power, holding suthority, from ‘sara’ s chieftainship, aushonity, ‘Bro¥ -noun locative'sing of 'aca'~ perfection, adequacy. sufficiency “aylio" ~ demonstrative pronoun genitive dua ‘yaylia’ «relative pronoun genitive dul wate form “kar of “ere theneare “hit hur’ aswel. “kirjete" Yash 10.109. Seeamy ‘Avesta Dictionary page $85,Ss 90 H 10 Vispao” -stai" hujitayo™ yao" ~ ai" fonghare“, yaoshea® henti™, yaoshea” Mazda™ bayainti®, thwahmi® hish” zaoshé” abakhshohva” Voht™ ukhshya™ Manangha“ Khshathra” Ashacha™ ushta” taniim'" (To recite in Bay) shekasteh’ ghandimenyo’, bar ahereman Jeanat sad hazir *bar (to recite loudly), 10. © Alwirn Mazail*t "do Thow grant (me)", verily! in Thy love ‘irom me} all” "Whe happy states"! fof life”, which had been enjayed in the past (by mien)" anid which” ure enjoyed at present, und which" ‘will be enjoyed hercafter™. Also *do “Thou strengthen” (my) body" (O Abura Mazda!) through good" thought™, uth”, power” (or authority)” and prosperity”. (May) the Ghani-mino* (Ve, the Evit spirit)* (be) defeated! Imprecations® (be) on Abriman a hundred thousand “times (ie, ie lakh) This Patan seinience to be recite nai in a murmur scene to hove ‘been added atthe later timex i Millay of the world (Darmesteter); The meaning of “50H is aloo imperative xevond perso singular aumancpada of root prefix “40 bestuw’, "to mppase.” Its later, Avent Wwe consider the wer! “wbkhshyi' wicd instead of ukhubydimi’ then | ‘i "do thou apportion me shat (i order tat rid ‘at all kinds of evil), 1 may strengthen my body through good ‘hough, Crrwigh teat, throm power, be. may pet sufficient “strength of the body and af the mind as well in arder to promotethe “prosperity «f the weld and in order to destroy the evi T ‘sraota ... merezhdata” imper Ha 33,11 on 11 Yé! sevishto? Ahuré’ Mazda- oschi Armaitisheha’, Ashemcha* fridat - gaéthem’ Manaschi® Vohil’ Khshathremcha," sraota''-moi” merezhdiita!"-moi adai* kuhyaichit paiti”, (This' strophe to be recited three’ times) 11 © (Thou) who! (art) *the most beneficent” Ahura Mazda“! and © (thou who (ast) Armaiti’ and O (thon who art) Asha’, bringing prosperity to the world"! O (thou) Vohi Mansh* and *Khshathra!®! ‘hearken'! (ye all) my! (request and prayer) and Shave merey!? upon me" for (my) fevery'® *“deed”™. Preece ese aide A eal ‘Por ‘bestowing prosperity - happiness in the highest degree’ Ip this stropte, the inyoker entreats Ahura Mazda and the remaining Amesh Spentas except Khordad and. Amurdid (Yoku Manah, Asha Vahishta, Khshathea Vaitya and Spenea Axmaitid and bees pardon for his improper behaviour and for the wicked actions done by him. ive second person plural pparasmaipada; soot ‘sru’=Sanskrit‘shru’ = tobear, to listen; compound ‘oot ‘merech + Meregh +d" = otake pity. to forgive. original meaning ‘hearken unto me and forgive me-have pity oa me" $ Orginal, meaning ‘anywhere'‘hahyal" (-Sundtit “karyel") dative singuale # Hd noun; 1004 dd" = Sanskrit “adh s¢0\do, 10 appoint, tof.98 Ha M3 3 At tai” myazdem® AburaY nemanghi* ashiichi“ dima” gaéthao™ vispao” akhshathroi” yiio”™ Vohi™ thraoshta” Manangha™ aroi®® - zi huddonghd” vispaish® Marda® khshmavasi savo." 3. © Ahura Mardi"! with hurnble adoration” "we offer *votive offerings" unio Thee and Asha", Within (Tay) Dominion”? (O Abura Mazda!) all Tiving creatures" are “nourished” on account of Vohu Manah”*. “That person is fully sagacious who in every respect offers prayers to Thee und to thosc belonging to ‘Thee (i.c., Yazatas)”, o_o % ‘mmynzdla’ ie, “sacred things offered in the ceremony.” nD Le, We wish to offer or to give (Sec my Avestt Grammar 308). “dena - irnperutive First person plural parasmaipadia of root =o give, to offer. os “Taking so abstract noun, the meaning of “Vou Manangha' is "good | intent” "Justice and charity” (Darmesteter). ® ‘throashia" ~ past participle passive of root "thrush’ “to mourieh, “to protect, to thrive.’ This is to be understood az another form of Stet (Sanskrit tea). © Darmestetcr: “Brbl'-nove focative singular; “gulfickency; "whshmivasi’ - locative plural of 'khshmavat”, “kdhshmivant’: original meaning of ‘khshmavant” is ‘one like you!” Ha M4 9 4 At" toi® atarem* Ahura aojdnghvantem™ asha'” usemahi® asishtem® émavantem” stat rapentem™ chithra - svanghem™ at Mazda” daibishyante” zasta ishtaish” dereshta” aénanghem”™. 4 OAbura Mazda?) we Mardently desire" (wechoose™) Thy** fire". mighty’, swiftest!, courageous”, ever givitig delight”, giving help in yariows ways (or Fmimiculpusty)” ‘through Asha (Le. through the Holy Immortal Asha Vahishia}®. © Abuta Mazda (Fire) through his full strength" is the “holder strongly” (0, punishér of) *tbe tormentor” and the avenger” Sanskrit ‘entra’ = itteront, of various sorts: wonderful, helping ‘openly, helping. in various of wonderful ways.’ $_orthroogh truth, through acquiring ruth TD ‘usemahi? ~ present tense frst person ploral paramaipadn of roe ‘yim! -=Sanshrit“vash’ - to wish, to desi; elass Zn, Original meaning “through wished for strengih”. © ‘dnibishynnte* ~ its later Avestd form (5 ‘thishyante! root “thigh ~ Swrshsit'dvish 4} ‘dereahia" - nominative sing of ‘dereshear’<, sou masculine ot ‘acer! = Sanskrit 'darh’ - to hotd fast.102 7 Kuthra” toi* aredra” Mazdi Vangheush” yaédemni” Manangho™ sénghiish™ raekhendo” aspénchit”” sfidriichit™ chakhrayo™ usheuri“; » vail! naé"-chim® tem anyém“ yshmat* vaeda Asha”. Atha® - nao” thrizdom.® 7 Where", © Ahura Mazda’! (are) Thy *worshippers. who’! ©*throuph understanding" of good thought™. (by +egarding) ‘the commandments of the Religion” ®as trie. wealth” ‘may “fulfil” with full fintelligence" °*in happiness’ as well as in distress"? © Thou “righteous” one!”! *t have not known" any therefore” *do Thou protect” us", GE Saredeat — Other meanings ofthe word ‘aredr4’ are: ane whe dee ‘eaten oblation ln worship. an offerer, a bestower, (by that whch is dedicated, an offering, » ill” See Vasa Hi S048). (00 “vatdena” ‘ cake Saspénchit” It is translated inva Pahlavi Wersion by “Bstnth’ “sto be prosperoas.”” The initial “a” i ‘8° “prosperity, “misfortune, accusative used in the sense of the locative. ‘vingalar, original form “ashi + ura’ = nce The rl ‘srw’ isthe hbreviated formal Avast somaya tn accordance wih dhe simmandment of Retin” “tate word “chakihray” yo ha Wo do, to make,” as escured Hi 03 Ma MEE the reduplicated form. “produces” (Stils), “promotes” (Darinesteter) ‘There seems to be i reference about those who disobey the commandnicnts of the Religion in their happy state. $ Or O righisousness! Ahura Mazda is considered himvelf ax Righteousness (Yast 1.15); Ln Hormazd Yast - Para 18) } *ymtdd (Sanskelt “veda") - Perfect tense first person singular parasmaipada of root “vid” = Sanskrit "vid? ‘to know." Here the reslupliealed form, of the root ks dropped. ie) "O Ahura Mauda! my helper, remaver of my difficulties and the fulfiler of my good ‘wishes! Uhave not knawn anyone exckpt Thee alone.” This last line ‘ic quoted in Yasna Ha 5B, soph 5°, & “theavddm’ -jnnpetative mood secand person plural amancpada of rot “chra’ = Sunskil “tral! ~ “te-proteet.” "inthe middle is wsless06 Ha 349 9 Yaoi” Spentgm” Armaitim™ thwahya" Mazda® berekhdhgm® vidusho", dush-shyaothana™ ayazazat™ Vanghéush” évisti® Manangho”, agibya” mash" ashi”? syardat” yavat™ ahmat® auruna™ khrafstra”, From such peeson’? who"O Ahora Mazda"! “inspite of knowing" Thy"! beloved Spenta Armaiti (i.c.. bountiful devotion or benoficent perfect mentality)" “pss the fife” as wicked docrs" “through the ignorance" of good’” ‘thought, righteousness! flee away’? Nentirely", just as" "1d noxious creatures” Wee away" Mfrom ws", eee @ \c."in/plteat knowing the fact thatshe lsbelaved of Thee; ar blessed! “bby Thee. root “bere)" = to bless.” Original farm is "bere}+ta! Svidusho" nominative piural of “vidwshnngh’. masculine. © original meaning: “through the ignorance or lack of knowledge of geod thought,” Instrumental singular: original for - asvidt44," San ‘rit root “vid” = "Wo know.” @) Savanazat’ = |mperfect ‘tense third person sigur parasmaldpada of ‘oot “eX = Sanskrit "ht’ = "to go, to move,” or root "xh! = Sanskrit pe Leaves himself as a wicked doer; Latin ‘Video |§ “syasdat’ jtarovt can be ‘symm - or Compound ver ‘syaaa tn he ‘conc of tabsltve wet There ours it eavivaent“ryta)yOH” (See 4 *auruna’ adjective nominative plural: ‘Sanskrit “wruna” - “wild” Mh ‘ahmat" (=Sambrit ‘asmat’) first persoaal pronoun wblative plural. Ha M40 107. 10 Ahya™ Vanghéush” Manangho" shyaothana! vaochat* garebgm’ hue Khratush‘, Spentameha® Armaitim’ dgmim! vidvao! hithgm’ ashahyi", ticha"! vispal? Ahura" thwahmi Mazda" khshathroi a voyathra”, 10 The petvon of good wisdom tells? ro uphold! deeds of oid” thought!” (moreoverhe) *knows's penta’ Armaiti‘(tobe)the rel” rigin! of Trueh! "All! these"(maral virtues) (help our growth), © Abura Mazda'”""in Thy!" Sovereignty!" because these virtues ternite™ (The oppression) with fear: ® Ih we take ‘shyaothani? in the instrumental singular instead of accusative plural then the translation would be; “The man of ftond inisdom fells to uphold the good thanght along with deed. Le. “maintaining goad thought he works or governs ia ‘accordance with i” *garebgm’ - noun sccusative sinpular of root “gureb’ =Sanshait ‘grabls rah’ = "to hold’ Theoniginal meaning of ‘lama’ is creator” ‘maker’ (so Yeson 4-4 45,7) ‘uldvio" ‘the knower' aominative singsla. “pithy ="real' Mills); “abode” (Speigeland Justi) 'abode of bliss (Darmesteter); "mais characteristic’ (lacie), "The wise ryan wil {ell touphold deeds of Vobu Manan, Heeknows that Spemts Reamiti is the abode of blisc of righteous person” (Darmestete). 4 Mins ‘voyachra’ = “to sme with fear” (Mills, to drtre back » 0 oep afar.” {Spiegel and Darmesteter)Ha MA3. 10 13'Tem® advanem™ Ahura’ yém" moi? mraosh® Vanghéush” Manangho™, dagnao” saoshyantgm” ya’ hokereta™ ashachit™ urvakhshat", hyat” chivishta” hudabyo” mizhdem"* Madi Ww (1) Asregards that” Spath™ of Vehu. Miinah**"\(ie, good thought) about which", © Ahura Mazdal™ Thow hast satd* to-me" @) About the commandments “of the Future Saviours” by {acting aceandingto) which Yin performing good deeds" through his Fighicousress ete enjoys happiness”; and {@)O Ahr Mazda! "Thow hast promised” (to give) that which” ie the reward unto those possessing good wisdom” - of which (rewards Thou Thyself? art tne apportioner*'- (Do Thow ex- ‘plain and interpret all these") , yehya? 1" dathrem™, 4 in the sense of the imperfect tense; see my Aves Grammar 7306. A sanahyanih' “aisplayer of the pul af the Retigon, wise persons ia ; pty and nthe ledge of religion eve guides nh pele” AL “hkerett! ‘poniinative Hngular mosiculise af “buheretnr’ noun: Parmenter; cs caning can asa be “"hiow hank eres ‘ehivishtn” “eoperfect were core perisit ploral of rot ‘shiv! cerginal fom rat), Aven Dona 1.189 astvaite” ushtanai” data" Vanghéush” shyaothana” Manangho™ yoi”* yi geush” verezéné™ azyao” khshmakam! huchistim' Ahura? Khratéush? ashat frada* verezend’. 4 Thou, O-Abura Maada"? | Thait granted" surcly"* Thy’ good ‘wisdom! (loved by all) this “carporeal™ tife™ of those who in {this) revotving” world" (are deeply engrossed) in performing™ deed!’ of good” thought (and are) the promoters ofthe decids of wisilom’ theough righteousness Explanation: ts singnificance seean-tabe that men in this world are engrossed in daing deeds of goodness and perform deeds of ‘wisdom by leading their lives with righteodsness and itis dic to some partof Aluza Mazda's own wisdom given fe them. 10 other swords, it is due to the mspiraton received by men through “Abuina Mazi, end —jomaative plural of ‘rad’, rout “ad Bodily life, ke. the tie on earth (Mills) * ithe Gita, wit mes, pronouns am verbs used in bonour of Ars ve an accu in plural a Yogna 28.2; 32.9; 46.1 The meaning of “atm” can also be “de you give” (imperative)2 Ha M15 15 Mazda’ at‘ moi’ vahishta'” sravaoscha'! shyaothan’icha” yaochi", ta" Yoho" Manangha”” Ashacha™ ishudem" stato” khchmaka?! khshathra? Ahuri” ferashem™ yasna® haithyem’ dao” ahim™. (The above strophe to be recited four times). 15, © Ahura Manda’! No Thou tell!’ me! about the beg sacred verses ‘of the Religion! and deeds" that through these'* Yeally"* (*1 ‘will fepay) the debt!” of Thy hymns of praise!” with good" } ‘thought! and with righteousness" (in order that in its return) } ‘mayest Thou, make” my life”, © Ahura Mazda "truly fresh “through Thy"! power” and in accordance with Thy will” (or mayest Thou make my life regenerated, te, "mayest Thow the of the next birth) 7 ‘declare the commandments of the best religion’ “yanch& - Smnperative mood second person simular parasmaipada of scoot “vach!== Sanskrit “wach” = to speait to tll class 3rd 4 “40 = Sanskrit ‘tu’ = ‘really, indeed.” (Sco Yasna 8.5; Yasna 59.30) Le Tamy perform-my duty by singing Thy lytnns of pase, $ “Khstumakd’- Possessive pronoun instramental singular. ‘original fren ‘justia’, See my Avestt Grammar p 155.156. 4h haltheyem’ Ltr Aves form “elthtm’ = Suns ‘satyam’ (adverb), may best mie these of the future life” ‘The learned author, Exvad Kavasji dulji Kanga in thefirstedition © of the SGiths-BO-Madni™ gives iis comments in parenthesis as follows: i Ha M4 Ahya yist nemangha ustina-zasté rafedhrahya manyéush Mazdaio pourvim spentahya Asha vispéng shyaothand Vanghéush khratiim Manangho ya khshnevishi Géushchd Uryanem.” (Above strophe to be recited twice), Yatha Ahi Vairyd 4, Ashem Voha 3 ya-shyaothan§im! haitim’ yazamaide’, Ahunavaitim* Gath{m' ashaonim® ashahe’ ratdm" yazamaide’. Ahunavaityfio” Gathayao! handata™ yazamaide". Yenghe hatgm @at yesne paiti vanghd, Mazdao Aburd vaéthi ashat hacha, ySonghgmecha ‘Gch toschd yazamaide. ‘We revere! the chapter’ (called) yl shysothans!. We revere” the Holy’ Ahunavad? Gatha? (which is) the lord of holiness” We revere”, the prayer of Abunavad Gath (To be recited in baz) Ahuramazda khadac, awazinie mardum, mardum sardagin ham@ sardagan hamblyaste vehin, Gem behedin For its translation and explanation See Page 34is ud Ha Mazilayasngn Sgahi astavani neki rasanads aedin bad. (To be recited londly) Yatha Aho Vairyé 2 Yasnemeha! vahmemecha’ aojascha’ savarecha* afrinami’, Ahurahe Mazdio* caévato’ Khvarenanguhato', Ameshangm Spentangm’, Gathabyo” spentabyd' ratu-khshathrabyo! ashaonibyo", Ahunavaityao! Gathayao", Ushtavaitydo!* Gathayao", Speota Mainyéush”™ Githayao"", Vohu-kshathrayao” Gathayao™, Vahishtoishtoish® Gathayao™, ashiungm” Fravashingm* ughrangm™ aiwithirangm”. Paoiryo-thaéshanam™ Fravashingm™, naba nazdishtangm” ©Fravashingm™, Ashem Voht. ‘Alii rashcha; Hazangrem; Jasa me, Kerfeh Mord. 1 praise? the worship’ slory’. strength? and and vigour! (ofall those)-of Ahura Mazda’ tthe! (Creator), wealth- bestowing! ‘just, of the Ameshi Spenits (Hounifal manortsls) of ‘Arana oftshavad™ Gah ofSpeniinadl GAS ‘oc VobusKhsbathrse® Gath, of Vabisbroisht* Gatha” amongst oni Gans which ce) ors oct (an BG} fand) of the powerful” (and) ‘ssiumphant” Fravashis® of ‘the righteous (men)! of the “Fravashie” of the POryétkaeshas"* Te het tne Fravashi ofthe Nabinaztina’” (c.f the exc ot Meet Ha 43 ts Ha 43" Has or Chapters of Ushtayad *Gathi Know that His ocChapters of slaved Guha begin froin Yaaro Ha a* fand finishet at the end of Ha 46% These four Has or Chapters should be recited with the Khshnuiman giver below on the Cshtavad (Gath day", Khshnaothra Ahurahe Mazdao, Ashem Vohit 1. Pa name yazdgn Ahuramazda Khodae awaziini, gorje khdreh awazayad Geb Gathabyo Alunayad Gch, Ushtavad Geh, Spentomad Geh, Vohu-khshathra Geb, Vahishtaisht Geb, Geh Gathabyd, Ardafravash be-rasad'. Az hama gunah patet pashemanum; az harvastin dushmat duzukht duzhvarsht, mem pa geti manid, oem goft, oem kard, oem jast, oem han biid ested. Az an gunah manashni gavashot Kunashni, tani ravanl getimindani, okhe awakhsh pasheman pasé gavashni pa patet hom, Khshnaothra (Aburahe Mazdio, taraidite anghrahe mainyeush haithyavarshtgm hyat vasna ‘ferashotemem: staomi ashem. Ashem Yoh 3, _Staomi ashem. Ashem YORE =, —________— b- The mame: of this Githa is derived! trom its tony beginning, 1s Tron the word ‘Usht" occurring in the first stropbe of the. iat fretrive. fefainie. form of Usbis became Usteavattl, 1 ‘became Ustutvat in Palas ‘As regards this for finer explanation see note 2 of ae 1” 4. Thi Kstauman alc occurs inthe Afrongas Gah Pree ar May fore anvongat Cs Gahhnbars (c,d of ihe five Tra aniabar days) Abonavad Guha, Usbiawad Gatha Spentoot aa Jota hss Gathtane Waist Gau (ity Holy Fravashis game up (unt this prayerit () Por ansation se the ranslton of (Ahura Made Khedle.pie eS Hh Frayarane Mazdayasno Zarathushtrish vidaevo Ahura-tkaésho (recite whatever Geh may be) frasastayaécha. Ahurahe Mazdao raévato khvarenanguhaté, Ameshangm Spentanam, Gathabyo Spentibyd ratu khshathrabyd ashaonibyo Ahunavaityao Githay3o, Ushtayaityao Gathayao, Spenta-mainyéush Githayio, Vohu khshathrayao Gathayiio, Vahishtoishtaish Gathayao, ashaongm Fravashingm, ughrangm aiwithorangm, Papiryo- tkagshanam Fravashingm, naba-nazdishtangm Fravashingm, khshnaothra yasnaicha vahmaicha khshnaothraicha frasastayatcha, Yatha Ahi Vairyé qaota fra me mriite, atha ratush ashat-chit hacha fra ashava vidvéo mraota. Ahurem Mazdim tatvantem khvarenanguhantem yazamaide; Amesha Spent hu-khshathra hudhaongh yazamaide. GAthao spentio rata- khshathrio ashaonish yazamaide. Abunayaitim Gathamashaonimashahe ‘ratdm yazamaide; Ushtavatim Gatham ashaonim ‘ashahe rat@m yazamaide; Spent4-mainydim Gathgm ashaonim ashahe ratim yazamaide; Vohu- khshathram Gath@m ashaonim ashahe ratiim ratiim yazamaide; ashaongm' Fravashay® yaramaldé. Ahunem Vairim tndm p ‘VairimtanOm paiti, Ahunem Vairim tant pati, *Yatha AbD Vairyd 1. {BF irinatin of ii ie paragraph ee fee F Ma 441 17 Bia Ee (Ha 43") 1. Nemo! vé ashaonish*, *Ushta® abm: yahmai’ ushta® kahmaichit? vasé-khshaygs" Mazdiio'' dayat™ Aburd” utaydi 4 tevishi!® gat" toi? yasemi" ashem™ deredy: dao® Grmaité* riyo* ashish™ vanghéush” gaém™ *mananghd”. (This sirophe should be recited twiee). 1. @ Sacred® Gathas"! Salutation! (be) unto yout May. prosperity? (or happiness) (be) unto that (person) through whim” bappiness? (may reach) tethers’, May Ahura Marda'""” raling-at-will™, grant” health" and vigour! (ta the above mentioned benevotent man.) ‘in order to hold fasc™ to) Trutht” {O Ahura Mazdit) Everly" ask of* Thee! that (health and vigour), TOwing to Armaiti™ (QO. Ahura Mazdal) Nd Thou grant?! mc Swealth®, good blessings” and Ake life of god” mind”. ee SS ee FB Resw tht, just ab this strap is voted tice: are, 80 ale its varied ‘orice af the end of each HH of abe Ushraval Cha, Afr the death ofthe good and virmous nan hat hss! ear his. hunts ie excencive Joy the sacred verse of ibe Cathas in cele ‘Smite tteaven in the World eyed simply noting Pathe fm Hines tite Firs Srope from Ushi wp he ent of he vor Alri hich jewel ina second paragraph af the Haahokhe Nast 4¢ waow ta caoopl rope 15% ofthe Ha 46” in every sobs pt the tetivad Gaga there ac fir fines im posi! fore: in evety 7), ve. Caesars afer the fourth sable here ae 11 syllables eS18 Ha 431 Brom his Very strophe ove lie seems tobe RSME, 18 ‘Yasnn Ha db 13 only four linen ocgur. In its Pablavi Version also thers are four fines only tm the orginal text there 14 akonpichit) meaning. Sanskart “kasmal’ ALG in the aenatve (nay) apis (6S) 1S hat cman (ay) Thuppinesst (Be) nko any ene cite’, whom’ ANTS Mazda! ralvag at How al” may gram health ant vigour ie in order to lead my whale Wife 00 the pathy of Truth, Asha-Sansirit Mas ©. Dp Miills:there oceurs Sanskrit “gh somewhatsimitartoitinthe Veds 4 _e,00ing my hunble prayer full ab entesth + 4 any one ese” Topi sate, Sanshsit “ral” means ‘weatth, prospeirty’ aca sich it me good and wirvunee ub may mer 2 + wicked and saful hours cannot ent st ‘s- dno- Original meaning "Tho dost give" «Aorist parssmaipada Ho 432, 19 2 Atcha” ahmai” vispangm™ vahishtem,” khvathroya* na’ Khwathrem™ daidita”; thwa™ chichithwa” Spénishia® Mainyi‘! Marda® ya® dio“ Ashi? Vanghéush™ ". vispa’ darego - jyatdish! urvadangha.* mayao” Manangh: ayare™ (@* Know) him! verily moat fortunate" amongst all” who) *being glorious man! can preserve” (his) glory” most beneficent” Spirit!’ Ahura Mazda"! reveal +?thysctf:2*™ (and) with Iove"™ do Thow grant” (us) through traih® the ‘riches of good" mind™ for alt" days" of (our) long ife™ so Rehvathraya ive singular of Khyaihroyan ‘ghining!, ‘glittering’ (from kivathra)- 4 ‘daianea’ - Potential ymanepada root "EBA" = 40 sane, to kn “4 The translation ofthese twa linescoes not seem isc tobe slisfactone tetier wansation sbauld be dane. “May He grant lary Which e grantee Tathat man, epiritual glory toxhis (ie, mentioned in heabore stant) re emcnbich a hes ofall hig" Mis), “Gran Thou ble bt happiness; leita nan who does peod io everyone 251 the happiness (Darmesteter ‘ot “twa chichtihwa’” Spiegel and Harter: reat Chit ee pianant’ . Spese, Sut and Harter Joyous grow) (Mt) ives rome rool ‘roel’ Sanskirt ‘rab’ No gTO, (OEFEA46- ‘should be regarded as accosative plore 1D “tmayho'-nocusafive plural of Persian mye Se ‘ham13a4 Ha 43.15 15 Spentem™ at thwa” Mazda menghi™ Ahura”, hyat” ma" Vohii”* pairi-jasat™ Manangha”™, dakhshat"* Gshya" tishni"” maitish” vahishta”; ‘noit™ na! pourush? dregvato’ khyat! chikshnusho’, at‘ toi? vispéng* angréng” ashiund' 15 1 verily” considered” Thee", © Ahura Maxdal*" bountiful When” (Thy Messenger Sraosha Yazats) cume" near me" through Vohu Manangh’* (and) Spoinied out” intelligently to me that a ‘contented thoughc" (is) the best thing” (It would be better if) Sa perfect’ man! may not! become’ *>pteasing’ a “sinful: man’, because" he” (Le, sinful man) “has been considering" all’ righteous (persons)"**wicked’ ‘Y Original meaning ‘showed’, toot “akhsh'-; see Yasna Ha 35.13 Mcadakhshy®), “$ ‘Ravhad-pominative sinpular of “tush Sanskrit root tush" = tobe -eomtent Ike signifincane may be ‘righicous und ceudite’. “rich” (Harle2), “Lender”. “foremost |. chieftain” (Mills) 4 ‘Childhshmushs' - desidcrative present participle nominative singular ‘emacise (see Yanna Hi 32,8); root “Khchmu: reduplicared form bs eich: present participle form “chikbshnushant’ ©. “Yormentors”tothem;r00 ‘ang’=Latin“angeere’=t0 torment. to make ‘narra, Sinful persans did not like virucs and righteous persons, “because virtumus persons hate their individual character, ‘Bare’ - Perfect tenee third person plural parmmaipady of root “hed” me Sanpterit "Sd" = toregurd, tn recognise; reduplicated form of the root und the Vowel of the tro bicing dfepyped and the termination ‘= are’ ix added, See my Avcots Grammar p. 203" Ha 43.16 135 16 At? Ahura! bv6" mainyim’* Zarathushtro™ yerente” Mazda", yasté” chisheha™ spénishto”, astvat™ ashem™ khydt" usheana** aojonghvat*; khvéng - daresoi*” khshathrai™ khyat” Armaitish™, ashim" shyaothanaish** Voha™ daidit Manangha”; © Most Bountiful “Ahura Mazda!" 2urathushtea" himself "looks upon (Thy) Spirit (or soul) with an eye of-respect”” and any other person! Ywho) will try his level best (to do:s0)". May Righteousness” be powerful” and victorious’ ith. ull brilliance!?® In (Thy entire}. Sovereizaty™, resplendent as the Sun’ (i.e, in the ent world) (O Ahura Mazda!) may Armaiti (ce, humility) °may make her own abode” and through the Good Thought” ®may she bestow” blessings! (upon men) according t0 their deeds”)! In the sense of English word ‘ta venerate, to revere “yoste’ root “yangh’ = Sanskrit "yas’~ to endeavour, fo try “yamgh fe". From this sume root the Word “yaskerestem’ is derived “jdhveng-daresa’ ~ its Later Avestt form is ‘hyatre - duresa’ ~ Sanskrit ‘gvar-desh’ “af the appearence of the Sun’, Sun ihe (See Yasna Hi © “khyat! (Sanskrit “sy'at’) benédlctive mood shind person singular, Sanaliit “aso be, to become, to exist inthe verbs of the benedictive mood, sometimes termination iL (it) stead of “ya” ined; such as “vainit™ Yasna HA60.5.See my ‘Avesta Grammar p. 244-24a Ha_ 44:6 6 Tat™ thwa” peresii” eresh” moi" vaocha® Ahura’; ya‘ fravakhshya* yezi* 14° athi” haithya”, ashem™ shyaothanaish" debazaiti® Armuitish™, taibyo" khshathrem® Vohi™ chinas” Manangha, katibyo" azin® rany0- skeretim" gjim" tasho". 6 Do Thou tell me‘ truly that which’? 1 ask” Thee, Ahura Mazda" whether that" which "1 say" (below) Gs) true"? gex Armpiti”? (i.e, Perfect Mindedness) *increase™™ | s" dhrough (her) deeds? | (Its significance is, does’ that person \" goad deeds and thinking humble Ha AL? 4aa 7 Tat" thwa* peresa® eresh" moi" yaocha” ke” berekhdhgm™ tasht™ Khshathra™ mat” Armaitim™; ke” Aura”; uzemem™ chret™ yyanayi™ puthrem" pithre™; azem™ taish™ thwa" frakhshne®* avami® Mazda” Spenta” Mainya” vispangm" datarem”. Bo Thou eeti™ met ceuly” thar which’ 1 ask’ Thee, © Ahura Mazda? who! fashioned! the fagrecable™ Armaiti”® together with” (her) texalted ‘atatus™? who” "made" son!" beloved” to the father" through (his) ‘far sighredness" (ar wisdom)? matters)" I wish? to °®know" from Thee** © Bountiful”, Invisible” Ahura Mazda," **the Creator of the ‘entire (wortdy"? W Spiegel, Darmesteter- and Susti; “bleoved"™ (MitIs) : pesition’ (Harles), J Original meaning ‘autharity’, sovereignty, rule. $i the nature #96" (Marlee). For ti explanation of this word, see Yoasaa 29.6, & Marie; “respectful, revering” (Milli), “Who created love ofthe father tothe son? (Spiegel and Just) M) “choret! - Aarist (Gathic form of the Later Avexti “harat"), Professor ‘Nici negacding thie word.as an abiceviated form af Sanshrit‘achakrat’, takes it a redpicated Aorist ‘98 “inorder toask Theeaboutallthese matter’ (i R. Camayi and Marle®) ‘+4 European scholars also have transated ic thus although io the original {ext this word in inthe accusative case, “rool ‘av'eSanshait'ay’-rowiah. “I come near Thee” Speipe, Haug and Camajiy I press hoe with such nuimcrous (rakhshine) (questions)” (Mills). wish help Ths with vead fartooss “ahmat’ Fins Personal profoun shatve singular; ako the same word becomes demonstrative pronoun ablative singular, Sanskrit “asmat’; "from this (place), “fram here’ nish abana fure imperative first persion plural parasraipada of 190 aah = a; fuze form edsh = + sh” = lsh. nsh’.—— 150 Ha 44.14 14 Tat thwa® peres’* eresh* mai" } vaocha” Ahura; katha* ashai” drujem” dygm™ zastayo™, ni” him’* | merazhdyai® thwabya” mgthraish™ sénghahya™, €mavaitim™ sinam" ] davoi® dregvasi™ a-ish™ dvafshéng® Mazda™ andshé" gstZischi". i 1# Do Thow tell’ me" truly" that which" 1 ask’ | Thee! © Ahura Mazda! How"? *chall 1 deliver untruth’? (or deceit’) "into the hands” °of righteouaness”? pate. (why? its reason is stated below.) sain 5g, O Ahura Mazda*! ‘through the fy" Sed Vane for causing heavy” ‘amongst wicked persons, “¥for them 10 te intrigues and Fe pow! hall T deliver” Sa esone ‘not allowing frauds" amongst **them", untruth’ into the hands” of rightecusness™? °S From “ashuhe" ener "Rt? iy dropped and the lester “a® prior to itis epee "nthe same way are the words S uoscae that it can crush \ a ‘inal t “da. Its other fori occurs as pets SS eee 15 Tat thwa” presi"! eresh” moi” vaochi Aburi’; mat Khshayehi', hyat? hem’ spada! yer" abya”” asha” poi” anaochangha® jamagte’, avaish’ urvatiish® ya-ti" Mazda" diderezho"; kuthra” ayo" kahmai" yanangm"™ dadao!’, 13 Do Thon tell™ me" truly" that which” I ask” Thee! =e Sees eee “Bee Yaa © Aburn Mazda ‘Thou rulest! “together with righteousness" in this (world)’” as the protector” (of all), Ahura Mazda") When’ two armies! Wwill meet together ‘with hatred’, then’ O Ahura Mazda!!! 10 Which (army)"" *of these two! (and) in. what. way"? wilt Thou grant!” Mvictory'"? "in aecotdumce with the? laws! whieh? Thou hast Tai down! Explanation:- Presumably this verse seems to allude 10 the religious war. As regards expounding the Religion to the atheists Aandirreligious people andasio whatresult will ensure whenhe has (o take the troubles and 10 sulfer pain im order to enter into ‘controversy with them, This Holy Prophet Zarathushtra ask the (Creator Ahura Mazi ‘or "with perfect defence through righteousness” (Reverend Milla Harter and Mills; “indestructible {army)” (Spiegel and Just): Baier Ca acm Jamaéte' = present iene thin! person dul atmanepaa of root ; Sanshet ‘sami-gam”. Orginal form Jampasite™ Selepel Hates and Durmenter teacting” inuph eaty Os). *inaccordance with theae”tkappliedto laws, te.. inascordance withthe laws. ‘gydo" - demonstrative pronoun genitive dus! mascullte Professor artes andl Reverend Mills ‘dado’ ~ imperfect tense subjunctive second person singualr of ret “da’-1m give. For the explantian ofthis see my Avesth Grammar p. 306,Ri. 16 Tat thwa" peresa” eresh® mai? yaocha” Hi 4.16 Abura™; Ke* yerethrem™ - J” thwa* Poi” séngha™ yor" henti®; ehithra® moi" dam” ahimbish™ ratam” chizhd at” hoi” Vohi" Seraosho” janta® Manangha“, Mazda" ahmai* yahmai” vashi® "kahmaichit®, 16 Do Thou tell me™ teuly!! that which? 1 ask’ Thee!) O Abura Mazda?) Who! (is) ‘the miter!’ Of the foc through (the efficacy of) Thy” (Avestan) Sacred ‘verses which” (by reciting at the time of difficulty) ate" the protectors? (O Ahura Mazdaly a eae *for both the lives" do Thou teveal"* ‘unto me” openly". May Sraosha (Yaraia) *go'” with the good! ‘thought (or through Vohu Manah) unto any one” whom? ca. yer Thou **dost love", O Ahura Mardi!” Ha 44.17 153 ——_—_—_____ ts 17 Tat thwa" peres® eresh® moi vaocha® Ahura; katha” Mazda zarem™ charani™ hacha" khshmat®, Ssketim® khshmakim", hyatcha moi® khvyat* vikhsh® aésh”, saroi” bizhdyai” Haurvata” Ameretata”, ava mathra ye" rathemo” ashat™ hacha 17 Do Thou telt™ me™ truly" that which" Laak®= Thee", © \hura Mazda"! How" “shall T draw (towards me} *atttaction of toye™ from Thee"? cand) how” shall ¥ attain® to Thy! ‘consummation? so that® my voice" “may have the desired effect. Timay obtain” in (my) chiefiainship” Haurvatsr™ (Le, happiness of this world) and Ameretie”! (ic, immortality in the world beyand) °° through this” Mathra? which” (is) the best wealth” on account of? its) righteousness”, Explanation:- Holy Zerathushini sys thal © Abura Mazda’ ‘may pass my life in accordance with the commandments written in Thy Language of the Muthra, so that 1 may attain 10 the hhappiness of this World and the abode of Heaven - Paradise in the ‘spiritual world aftce death. ee ae 4 ‘tara’ = Sunsbsit ‘hara’ “meeting, to get togettio’” (Rev Mili) # How shall reach Thy aterctian af love? or what mode of conduct shall Thave to attract Thy love (fer me}, O Alara Mazds?? ‘rool ‘char” = Sanskrit "elar’ = to enjoy life 4 Spicget sci and Mis: tothe abexie Pag rathe work (Darmestvter), $ ‘charini’ This vert ie upplied to both “rarem” and ‘sbetim’ i mhat have sin the public may be fulfilled according my winh. @ Dr. Haug; "indicavor of the path” tills), “reward™ (Darmesteter) termination of the instramental cate: “through this Hoty Spel- mitra ‘84 "buat" infinitive ied Ws te senae oa yet us it happeos "sae thes’, (See Yinsiw 28.2; Yasna 29.5; Yavna 3t5, Varna 48, 11,12, 14); ‘root *hO"=Sanvkrit "biu' © w got. toobtain.166 Ha 45.8 OS Eee 8 + Tem™ ne" staotaish® nemangho" 4 Vivaresho™; n"-zit® chashmaini” yyadaresem™, vanghéush” manyéush” shyaothanahya" ukhdhakhyyacha” vidush** ashi“ yém™ Mazdjm® Ahurem; at hoi” vahméng'® demané* garé' nidama’ We wish" to praise Him" (Ahura Mazdi) with hymns" of adorution”, we ®withY to praise Him! (ie, because we are indeed” aware” of (the ‘matters of Religion), ‘| now" clearly Wee" within my) eye (that) Omniscient! Lord” (i.e, Ahura Mazda) pf gond thought™, word” and deed"! We *witl? offer His" praise! (or songs) (not only in this world but) if “the Gardthmin (Heaven toa!) OT with to extol” (Dr. Haugy, “I would faithfully serve" (Reverend Mills) The first Line in each of the verses 8".9.,and 10", begins with ‘the words “tem ne’ and ends with a desiderative. form ‘ne! = First Personal Pronoun nominative singular: Latin OR eit =i’ “adhe Gitte jn one subject matter, rather in the very same verse, the change from the singular form into plural is frequeedly noticed. _ Imperfect tense ase ete in the seme ofthe Preven ene. (See my Ha 45.9 167 ee 9 Tém* n&* Voha’ mat? Manangha* chikbshnusho’, ye".né!! usen” choret” spéncha' aspéncha', Mazdio" khshathra” varezi™ nao! dyat™ Ahura", pasush® viréng® ahmakéng™ fradathai* a, Vanghéush” asha™ haozathwat” a” Manangho". 9 Together with’ good thought! we’ wish *to propitiate* Him* (i.e, Ahura Mazda), who" wishing good for Sus thas created” ‘weal! and woe’ In order to make our men’ and cattle” prosperous, Ahura Mazda'**' through (His) sovereign - power!? *will bestow" upon us! (the required) *strength!' on account of 'good wisdom in (our) good” mind! (and!) on account of righteousness", “Or to adore: "fo honour” (Mit) “ksh ’s itis inthe desiderative form Buropean scholars have alse transtated | in First person plural In ‘accordance with the Latin ‘nas’ the pronoun “ne"here andl in the precedl- ing verse hae occurted.in the sense of the nominative phtal. For its ‘comparision see ‘vE-n" (Yasna 51,20), P Hrlez (ne useny; “Wo us according to His own will” (aug)! “for us ‘scconding to His own will (Darmesteter) # 9reed fortune anid misfortune tot °ypen” = Sanshit ‘svi! =o swell, T“chbret’~ Aorist; original form is ‘karut® root "here! = Sanskrit kr’ 5 See Vaan 44,7 andits notes, orpowerto work, i we with 50 that he ony bestow. “dit (original for dayan) beneditive mood; here lh occurs165, Ha 45.10 10 Tém" né* yasnaishY Armatoish** mimaghzho" ye” gnmeni™ Mazdao” sravi® Ahuro; hyat? hoi* Asha“ Vohueha* choisht" Manangha"” Khshathroi* hoi” Haurvata Ameretata® ahmai® stoi? dgn™ tevishi® utaydi 19 Through the worship" of humility” (or through humble” wor- ship") we" wish *to offer prayers to Him,” who"”*in his iseru- ‘table strength’* ts known" gs *Omnisciemt™ and the hestower of life, and who" through righteousness” and good" thought!” *%has decreed" weal” and inimortality" for him®' (ie. for the virtuous *persun) in His "Dominion; (moreaver) (Ahura "Mazda) "bestows" upon him (ce., upon the virtuous person) | __ever'' strength" and might, “Sant root ‘mmach” = wo offer prayers ib 0 esieratve form, “SiS moma st) seaen loner reach bin = Dr. Mills; if, ‘gmmeni’ is taken a9 the changed form of | creme ar te eee tee teri “Here he wort Abra Maus (Hormazd i usd in sera meaning. 4 ‘sav -¥ Aorist thind person singular of root “sru’=Sanskrit | ira =o bear's means ‘isheardor in known.’ (See ny Avesti »of this world und Heaven jn the world beyond Di, Mis: is bestowed” (Prafesion Justi) an accusative infinitive here (Dr. Bartholomae) ive ts weed us w verb {See Yasna 28,2: 29, 417 and 438) ma 45,01 169 me ty Ii yasta” daeveng™ aparo® mashyaschi® taré-masta" yi" im taré-manyanta™, anyéng" ahmat ye hoi arem manyata® Saoshyanto™ déng” patoish® spenta™ daena™, urvatho™ barata™ para” yam Mazda Ahura”, V1 Whoso!? hates! those daevas™ and *mean persone" who despise" (or regard mean) (Ahura Mazda), and who ~ so" secs: Him with reverence (i.e,, Ahuta Mazda) (and) the wise)" Saoshyants through the holy"? Cor baimtiful)” Religion of the Lord”, * Ahura Mazda (who is) the friend™ thelper* ar” father of (ihat) man‘. From such 4 pervan (the devas and menn persons) (are) quite different Of quite against the doctrines) © it would be benerif the word would be iskrit"apara’ =base, sean: Sanwkrit para = best: mos! excellent. Moreover, the meaning of *apara’ is “later. posterior’ ax well @ “taréomainyanta’ = Contemptuous thought “tare=tar6’ (Later Aves- |) =Sanslait‘tiras” = crooked, had:its intonym is “aremm,dirw ar’ See {he line follawing it, As negnrds “tm'-see Vasna 44, 19 (Yin), (pasta "y+"; "ta hint personal pronouin accusative plural, “deng’- adjective aecutative plural root “demda'=to he wise “barata'- noun, nominative singular of "britar’; root ‘bere’ Sanskzit ‘Bhe* = to tupport. to save; common meaning: "brother" Avesta form teaser oraltomatively. ({Thiow art), O Ahura Mazdat the friend, helper oF {father of that man’,Th Ha 46.6 HAAG: 181 ———— | One. ign 6 At yastém™ noite” na isemna” ayat", 7 Kem-na® Mazda" mavaite pilyam* drajo" hyo" daman” haithya* gat‘; hyo" zi” dregvao™ ye" dregyaite™ hishto", hvd™ ashaya® yahmai* ashava® fryo*; hyat daénao* paouruyio” dao Ahura". The man" whol inspite of being powerful” (referred to invstanea thicd) "does not” go" “near him" Gin order 10 punish a wicked person) is himself truly “considered as the creution™ of the Druj"!; because" he bimselt Ais) wicked who! (is) best" for the wisked. (man), {Quite contrary to this) be himself °is righteous!” to whom the rightzous" (man} is beloved" In this way’? Thou, O Ahura Mazda! haxt fixed” first of alt"? the laws of the Religion”, “yastem! = "yanstemn’ = “yb tern" = who to him. # “fyae’”- imperfect subjunctive third person singular parasmaipada of root ‘8-1 clave Ind = ‘Sanskrit’. to goup to. Befose the termination a tamed. imperfect subjunctive third person e ot ‘gi’ = Sanskrit wa" =10 go. Itcan be also The iden ere is thatthe persion who inspite of having the power me Tits Fs Gap ae na ___ heside ofthe Dra, P Saal ‘wicked person in the eyes of the rightcoux man is wselew 2 Tes ole and the wicked perion being Frighlened and afvaid remains foraway fromthe righleouy man und umputes false charpes apnins hm, dada”, hyat® ma” dregvao” didareshata” atnanghe”, anyem™ thwahmat™ Athrascha” Mananghascha”; yayao” shyaothandish™ ashem™ thraoshta™ Ahura"; tam" moi distvam™ daénayai® “fravaocha™, 7 When" any wicked person” ‘glares at” me in order to take revenge”* (or in. order to torment)”, what man® Twill grant” protection" to me and to those Belonging to) me‘ (Who else will grunt Protection) of the fire” and of the mind” (i.e. of the happiness of the house and of the peuce of mind), other than! Thee? ‘Through the deeds” of which {wo © Ahura Mazda!" righteousness” *is advanced." *Do Thou dee}are"* to me" (O Ahura Mazdi!) that “knowledge for ‘be faith. ‘% This stiophe is quoted in Vendised 4.20; Vendidad 11, 3; ‘Vendistig 20.13, # Sanskrit toot “rsh = io see; but ifthe word is derived froin Sanskrit “dhirsh's to dare, thee it would mean ‘dares to injure oF to torment ne". ‘dldareshutn' «cesiderative inperfect tense third person singular lmanepaa, {1 “dnditt'- ifsc variant reading ‘didao* ax given in the footnotes instead of ‘dada is cepted andi ad is taken ws an adver then the eentence ‘can bs trantlited as under :- °O Abues Maedi"! whom hast Thou sappoloted Prctecier at that time (na) for me and for tote belonging to me?"Be Hi 46.10 10 Ye va mai? na” pena” va” Mazda Abura® dayat anghéush™ ya" tit voista” vahishta®, ashim® ashai Voho* Khshathrem’ Manangha®, yasehaY hakhshai khshmavatim vahmai® fro" taish” vispaish” chinvata™ frafra” peretim™. eerie a (ath Cane wane oe ae ier uadceeet ae a oe es Sr cece and "may exer his) soVereignty™ through good mind”, [ will point Mga patie Lo tect” ey d the of und “who do not file thier dominion arbitrarily, i c eal, te my Yat B Mic, Second Ha 46.01 187 AL Khshathraish” yajen’* Karapané™ Kavayascha” akiish™ shyaothanaish” ahGim" merengeidyai"! mashim," yéng™ khye urva™ khyagch: Khraodat” daéna™, hyat” aibi -gemen* yathra" chinvato” peremsh”, yavoi" vispii™ draja" demanai™ astayo”. 11 "The Karapans® and the *Kavis” intend” to destroy" “iife™ of humanity" by means of wicked deeds” and power” whom? (for doing thus) their ‘ewn™ souls" and their own" conscience’ hardened” (or incited) They (ie., Karapans and Kavis)go"'there where!’ the Chinvat" Bridge" (is), hut! thelr “dwelling (is) "or ever" *in the abode” of the Dij® (ic. in hell). Explanation: Know that prior to the Chinvat Bridge and down ‘below it there is the abode of the Drujs and sinful persons who, ‘whilst crosting the Chinvat Bridge cannot proceed further; ef. verse previous to this, Note that only the souls of the righteous ‘san successfully cross the Chinvat Bridge: see Yasna $1.13; ‘Yasna 7.18; Vendidad 13.3) & “Rarap’ = (Pizand Kara), ‘those wilfully deat. ‘Kavl’ = (Pazand ‘iR} Le, ‘those wilfully lind” ite significance is thisthat they do-not PPayatteation tothe commandments of the holy Zoroustrian Religion nor they are the acesjors of the same; See Hormand Yast 10" piragraph ‘Rev. Millu; ‘world of men’ (Darmestete): the meaning of “abt ‘mashiim can be unto the world (as well ut) ‘wee mar’ # “khve! — nhisciline aonninitive singular; “khvageha’- fefninine aminative singular $ Later Aves form of ‘yaval vispal’ is “vtspal yave’ ‘Us opporite is “gars demiina’ (Yaina $1.15) Giro umitne is Later ‘Avent form, For the word “aru densi’ there occurs in the Avesta "dooran’ (See Vendldis 19.47)192 Ha 46.15 15 Haéchat-aspa™ yakhshyi ve Spitamaongho” hyat™ datheng” Vichayatha” adathascha;™ taish™ yiish" shyaothanaish" ashem* khshmaibya" daduye” yaish™ ‘dataish” paouruydish” *Ahurahya”, ASQ “scions of Maechat-aspa” of the family of Spitama!” (now) unto you’ “I will declare” (the commandments of the Religion) because’ Wyow discriminate" (or recognise) right” and *wrong''. pam these deeds (of yours) in accordance with Pe laws" of Ahura Muzda" you" *have eect yf the wor ee, ee tae a Ha 46.16 193 16 Ferashaoshira” athri® « ta” aredraish”® idi*® Hvdgva” tish™ yeng” usvahi'® usht&-stoi'; yathra’ ashi’ hachaite’ Armaitish,* yathra* Vanghéush? Manangha* ishia” khshathrem™, yathra"’ Mazdao” varedemgm" shaditi! Ahura". 16 O Frashnoshtra® of the Family of °Hvova! 5g0" thou” thither’ together with" those “helpers” whom we both ‘have chosen!’ "for the benefits of the world. Explanation:~ (as regards which direction it is stated below) Where? Perfect mindedness’ follows* * righteousness, Where the desirable" sovereignty" of the Goo: thought (reigns), (snd) where!’ Ahmra Mazda'?* dwells!" tin this owei honoured Abode”. ee EB © “Hyb-pvi" - the Later Avesta form of Hvo-ava is HvOvasterian ‘Hbob = the name ofthe family of Frashaosbira und Jandapa, The wife of Prophet Zaratushtraatsobbelonge to this sane family. Feashaashira ‘was the Fathersin-Law of Holy Zarathushtra “generous helpers" (Mills) "Religious Devatee” (Harles) Themenn- ing of ‘aredra’ is alo “alferer, worshippet”. # Hatigi “fot happiness" (Spiezel); “for the defence of the country” (Mills), “in order te gain happiness”, “in order to be happy” (Darmesteter) 1 ‘Usvant’s present tense fitst person dual parasmaipad of foot ‘vats'=Sanshrit "vash’, 0 wish, to desire clasy 2, ‘usvahi’=Sanskint “wshyas, astryah’ “a from the root js dropped. For is explanation, see ‘my Avesth Grammar, page 195 $8. “idi'-imperative second person singular porasmaipsda of root ‘t=t0 g0 ‘Sanskrit to,g0, Class 2nd. "0 Frashaoshtra! go thou thither for king Athy gif, © 509 oF HE-pa! go thaw to tae what we both wish" (Darmesteter.ate Ha 46.18 48 Ye" maibya™ yaosh” ahmii® aschit'! vahishta, makhyyao" ishtoish“ Vohi* chdishem' Manangha”; gsténg™ abn ye™ no" astai™ a: Marda* asha® khshinikem™ varem” ‘bshnaoshemnd,* tat” mai" khratéush" mananghascha” vichithem". wree of) “delight” 40 me”, best! (gift) “inl be aeceued'! to him, and with good" Ahoughe 1 may give (him) (a share) of Povtecslon’™ ut catering ("will BOfaN) hime” who! Sect ji op i through righteousness!” 1 Swish mi aie tay ei Th This as *ihe only decision”* ‘of my" wisdoan and mind (as well). ns; Sant “yan “who bestowed most fare ay be’ ‘aschit ~ impectost sense thind petson pep eh Sa nba “{n-comparivon ia "yatechn' = yaicb ide Yo 1543). i ee oe fad if Hs tenabted bY nou he ranted as onde: Inde ive renew hin nhl thesowee foy'0mme fecpontantnc hin es a? ‘nificted yoy sibersjupini Hint wba eth inet ea ee Whose!” (in the sein sm in the Cathe the pronoun for ES Se Vana Aang Yt razah 7% hin A am mithing cst" “Rhsbnaosbern parle Ritep natn uinparmacaine ‘0 plea, o propia, to sti. We. el root “‘viehi"=Sarvkrit eer wl ch = 8 © rewnlve, 10. give joduernent a 46.19 197 19 Ye"-moi* ashat® haithim® hacha® vareshaiti? Zarathushtrai™, hyat’ vusnii” ferashotemem’, ahmai™ mizhdem’? hanenté™ parahim”, mané™-vistaish” mat™ vispaish” gava® agi"; taehit™ moi ss" tvém" Mazda” vacdishta”, 19 Whoso’ shall *manifestiy" (or truly) "accomplish for me", Zarothushira,™ through righteousness" cand) "sincere? ‘wish? lo. that (man, they "will consider deserving!” of the reward in the eo * (this) revolving" earth together with* “wealth” comprising entire" honours" This (fact), © Omniscient" Ahura Mardi! Thou"? ‘didse teach! me* Explanation:- Prophet Zarathashratlshisdisiplesthos “whos Will help me with his sincese heat! in my Prophetic Mission thi’ —Tiurvetaken ii wondin he sts of Sanskrit “antenna ha iss alah = lah = desu. “Within Whese power fle my grief “(althish)” and doubts? (Mills). At thal time when my setire doubs will be removed. (aitbish; on the basis of Panlav version “tishkirak)~ Darmesteter; In Yauht 0, 37 the meaning of “thts ia “destruction, rnin’ © Holy Propet Zaruhushren makes a reference for himselfado Ha 50-4 4 At® yao" yazai®* stavas® Mazda” Ahura” hadi? ashi” vahishtacha’* isha” manangha™ Khshathracha”, y: aithi,” akao" aredreng™ sthonghat” a. demané™ gard™ seraoshané™. 4 © Ahura Mazda!" (1 who am Thy) Singer of praises ®always” worship (or invoke”) ‘Thee! ‘with righteousniess” (ie. with sincere heart), with the best” thought” and ‘with steadfastness," so that”? (1) might stand” on the path! of ®Chinvat Bridge and hear!? “*openiy® hymns of adoration” in the Gardthman (Heaven)''*. Original meaning “with awthiority’. with the power; 'withthesigour”, |$ ‘Original wordis i the plural ast happens sometimnes in the thas. See © Yaina 262; Vasna 32.9 Yasna 6.14; Yanna 46.18. “hand = Sanshit ‘sani’ = a)seays Tens wont i taken ws the form of Avesta hada (Sanchsit“saha’ » (gether with-accompanied by; then “its meaning will be “together with righteousness and good thought’. © Le:by so doling any persci succeeds in his wish. These Words seem 09 be parenthetical, Ifthe connection is taken With Yasna Ha 46.10, then it ‘Gam be the pu of Chinvin Bridge. The soul of the wicked cannot cross. he Chinvat Bridge “yf” « relative pronoun instrumental singular, “palthi” ‘ibis word is the Iocative singular of ‘pathan’ (Sunskrit n' = road), ‘stbonghat'-b-Aorist tind person singular of oot “= Sanakaw 'stha" = wo stand a Ee esas non 4 Le, Tingy get the reward in the Garethmndn Heaven of Thy hyrant of eee ec “world; © Abara Mazda! “sraachine’ fut tense First perro ey eee earch stanaha= Gathic “seraesha’ 5 50.5 241 Aroi - zi” khshma® Mazda” Asha” Aburi!! hyat”? yishmakai" mgthrane”™ vaorazatha"; aibi-dereshta™ avishya” avangha”, zast@ishta” ya!*-ngot khyathre? dayat’, O "Holy" Ahura Mazda"! do Thou", indeed’ "bring joy” *fully" unto Thy" fevealer of Holy" Word by “giving” (Thy) "powerful! and manifest" help” so that! (i.e. om account of the strength of Thy hetp) (he) may grant! us! Shappiness? with sufficient vigour. Explanation: (Its significance seems to be this thar Thou, O Ahura Mazda mayest please and rejoice the expounder of the Religion by giving the required help in order that by hearing his teachings we may gain happiness’ by holding fast the path of righteousness and Truth.) ogee ‘Sve Yasna50.10: Visparad 13.1: Vashi 13.91. Or alternatively QAbura ‘Marda!™* through Asha”. "Wibi-dereshe root 'deree’= Sanskrit “dr -t strengthen, ‘Original meaning: ‘through help’ ‘gro = locative singular of “ira! = in plenty, in perfection, "yaorfizathi’~ imperative second person plural paraémaipada of root ‘elie’ another form of "urvis’ to rejoice; ‘rv from the word sve, ‘being replaced changed ino “vr; is reduplicated form “wave "waved (‘a' being dropped). Alo Ue sine form can be prevent tense second person poral parssmaipada, (You rejice).Inchis verse pronoun ‘and eerb used for Ahura Maza arein the plural, ais someticrs noticed inthe Guthox khyaiie8 = ‘khvathe"; or the termination “€ focaive singular x taken, then the meaning wil be: "he-rmay Fix? (Sanskrit rook dha) in fuppinesn! Clocative singular)$8 Mat® vio" padaish* ya frasrita® izhayiio” pairi - jasai* Mazda” ustana vast”, at vio" ashi’ aredrakhvyachi™ nemanghi*® at* vio” Vanghéush™ Manangha” hunaretata®. Ahura Mazdit!”” 1 may verily" reach’ Thee'* “Together with poctical *hymns" qung: from the ‘uliness of my beart, which fare) known fully, may Freach’ * Thee’, © Ahura) Marda"! *with both the hands entreatingly uplifted through righteousness’ ‘snd adoration accompanied by libations and ‘through the excellence” of good"! thought" ‘ English expression fullness of hea” 5 Spe eosin") Lethe Elin wrt ore meaning of this word in both £1} foot, nep’ (2) “chant, mente foo, poetic 4 ‘Thisadvers tnatp appties to poctic hyrans, Os through post chants- eee oo “rn arte cpa een Yam |@ In order to make more Hmpresive and emplutic meaning "ee" is forts comparison ee Yuna 361--"paouruyepai-asSraide Se esitinraacseana, Ha $0.9 25 9 Taish" vio" yasndish paiti™ stavas! ayeni,"" Mazda” Ashi* Vanghéush” shyaothandish”® Manangho™ yai khshaya”, at” huda ashdish® makhyyio™ vas sh™ ishaygs” gerezda™ khyyém"'. 9 May I (who am Thy) “praiser** ‘reach Thee’, 0 ‘Akura Mazdi!® through thess" prayers (or acts of worship}. theough righteousness", good deeds" and” thought ‘when I am ‘steadfast over my” wish" of righteousness", then ®1 wish” that like 9 man passessed of good twisdom’ 1 may be! *earnestiy yearning” thee with obedience "asan humble petitioner," $$ re—er—_ ‘F 'slavas’ ~ present participle paravmaipada nominative: singular masculine of root ‘stu’ to praise 1 imperative first person singular parasmaipidu of root‘ to go lass 2°. Its another form wend occuis (See Vendidad 37). Or if ‘patti: ayent i taken then it means I keep faith in Thee" (Sansktt “prt, AL "yada (=Sanckrit “yaaa the meaning ot may be taken in the sense of Petsian ‘chunkeh’ and English “since” $ Onpinal meaning "I excrcise power or I rule, present paraumaipada enmination is dropped. Sanskrit root “khsbi'- © ‘khy@m’ (Santkrit ‘sy’im’) Benedictive first person singulsr parasmaipada of root "ah = Sanskrit ‘as’ - to be class 2%. Griginal ‘meaning "ruay Ubecome*, “I wish to be “hudiaush’: Lhave taken this word s+ nominative singbll like the ‘word “ash baiush’; ican be geoitive singular 8 chaps causal presnt participle; Sanskrit root “ish! (ultering these, words. warshippe' there are three** ‘parts’ (of Ashem Yoha). Every" ecko for Huh for Abra aaa the highest good? hymn’ (which is) the complete” utterance”, (is) of _ justast ithe were aceepling’ the kinship" of co ee (ihe Creat) Abia Maad acti‘ — (umering these words the worshipper an tl were) puts mie practice” of the Religion” © Lew itis happiness, happiness ix 10 that (person), ee SS Fe. 4ighteau people mutuatly share each other's happiness, Saimin sere vas 41th prion who righteous i the mur of the bs gbrenanens. . for reg 1200 Asher Vol iy ~ Righnes eninge io rt 4 Inthesame waythe hymisof"ARmavar and Werghe Hage eee tite vee orn ve Sey era Ave Bt Mad See page 304Ha Framraot 4 Mazdao® frimraot™; chim™ framraot; ashavanem mainyaomcha” gaéthimeha™. Chas" framraot® fravakem"; vahishto” Khshayanno", Chvantem; ashavanem ‘vahishtemcha” avasd-khshathremeha"®. 4 (The Creator) Abura Maz proctaimed aloud” (the Hymn of Ashem Vehu) Whom" did he proclaim?” (Reply): to the righteous (man") belonging to the spiritual and the material woskd™. In what capacity" did he proclaim’ the hymn" (of that Asher Vohu)? (Reply) as the Supreme" Ruler. "Whom? (did he procalim)? (Reply) - "to the righteous” and the ‘best (man) whd “exercises no despotic power.” § Bagh§m Ashahe Vahishtahe yazamaide; Ashabe Vahishtahe yazamaide frasraothremcha, framerethremcha, fragathremeha, frayashtimchs. Venghe hatgm Aat yesne paiti vanghd, Mazdio Ahurd yaétha asbat hacha, ‘Yaongh}mchi tysehd taoscha yazamaide Ashem Wohi 1. ern Ha Tesi saad be recat seven times. When {t is repeated “seventh time, Ashem ‘Vohu need at be recited) "We sdore™ the poriion” fol Asha Vahishia”. We do adore the _ recitation” of Asim Vabichta™, (ita) femembrance”. (its) ringing ‘and its) glorification" © Original yoeaniny: “not ruling according tw one's wil! > seems v-refer to Holy Prophet Zaruthaso é “The Tayer of hymn -ealled Asha Vatistna should be wadersoos 6 the Ha Frama 305 (To recite in a low ton I. Ahura Mazda khédie, awaziinie mardum, mardum sardagin hama sardagan, hambiyaste vehiin Gem behedin Mizdjyasnan Gigahi Gstavini neki rasimad; *aedan bad, (To recite loudly) Yatha Aha Vairy 2. Yasnemcha' yahmemeha® aojaseha! zavarecha! jifrindmi! Ahurahe Mazdao® ratyat’ khvarenanguhats', Ameshangm Spentangim’, aghaungm!” fravashingm' ughrangm! aiwi- thiiranam' Paoiryo-tkagshangm'* fravashingm!’, nabanazdishtangm'"* fravashingm'’. Ashem Voht 1, ‘Ahmai raéshcha; Hazangrem; Jasa me ‘Avanghe Mazda; Kerfeh Mozd. 1 praise? the worship!, glory’, strength! and vigour® ‘ofthe wealt-bestawing’ and ploriows* (Creator) Ahura Manttof the Bountifi} Immortals’. powerful!” and triumphant! ftavashis!! of the righteous (people},"" ravashis of the Paosry@-thaeshas those of the ancient faith fal) fravahis" ofthe next of kin! alia Sr aa SS 4 For the transition ofthis paragraph ace my Khiodeh Avesta Ba Manai, ‘the final potin af Khorshed Nigesh: Neyayes!Gehstirany Gehsairanu® When any Patel Zorbastrion passes away, in ofder to perform ‘Gehstranu’ ceremony, two priests are ‘required, whi first of all washetheir hands and face with waterand Hes Umtie and tie the Kusti ~sacred thread girdle om their ‘waists, Then they put on ths mouth. veil (paiti-dana), Holding the ‘paevand” by means of white waist-band both of them throw their glance en the dead body and begin to recite ‘the Ahunavaiti Gath, Khshnaothra Ahurahe Mazdio. Ashem Vohi 1; Yatha Aba Vairyo 5, Ashem Voha 3. Fravarane Mazdayasno Zarathushtrish vidaevo ‘Ahura tkatshd (if itis Havvan Gah, then it js recited ay under:) ‘Hivanée ashaone ashahe rathwe yasnaicha vahmiicha Khshnaothraicha frasastayaécha, Savanghée Visyaicha ashane ashabe rathwe, yasnaicha vahmaicha khshnaothraichs __frosastnyatehas 0 8 Tre oshing of CGebairamn’ isthe eccital ed Ghihd Geb" isthe Pizand form of Avesth word ‘Gatha! eg Atunaviad Geb, ce. Abunavad ‘Gia. cle, Avestan squivateitofthe word "Geirann' cunbe"Giihie _sribeaya’ Know that inthe Gchstrand Ceremony alongwith Sransha Biz even His-chapscrs of Aluvnavad GBthh are recited by borh the prists “wih emai ceremonies, Gohstany (During the period of Rapiuhwin Gah or Second Havan Gan itis cited a wader) Rapithwinai ashaone ashahe rathwe, yasnaicha yahmiicha khshnothraicha frasastayaécha, Fradat-fshave zontumdicha ashaone ashahe rathwe, yasniicha yahmaicha khshnaothraicha frasastayaécha. (UE the period of the day is Uxitin, Gah, ir 4 then reetted ay unelerhe Uzyeirinai ashaone ashahe rathwe, yasndicha yabhmaicha khshnaothriicha frasastayazcha, Fridat-virai dakhyyamaicha ashaone ashahe rathwe, yasndicha vahmaicha khshnaothraicha frasastayaéeha, Sraoshahe ashyehe, takhmahe, tanu-mgthrahe, darshi draosh, Abuiryehe, khshnaothra yasnaicha yahmaicha khshnaothraieha frasastoyaécha, Yatha Ahu Vairy caot® fri me mrite, athd ratush ashdtehit hacha fra ashava vid vie mraot@. Abunem ‘Yairim tandim paiti, Ahunem Vairim tanim paiti, Abunem Vairim tanim ‘paiti, Yatha Aho ‘Yairyo 1. Kém ni Mardi mavaité payiim dadat, hyat ma dregvao didareshath aénanghé, anyém thwahmat Athraschi Mananghascha, yayio shyaothanaish ashemthraoshti Ahura; (im mbidgstvam dagnayai frivaochi. Ke verethrem-ji thwa pai séngha yoi heat! chithed moi dgm ahumbish ratim chichdi; at hoi Voh0 Sraosha junta Manangha,Gehsi Mazda ahmai yahmai vashi kahmaichit. Pata-ndé thishyantat pairi | Mazdaoscha Armaitishcha spentascha, nase daévi drukhsh, nase dagyi-chithre, nase daevo frakarshte, nase datvé-fradaite, apa drukhsh nase, apa drukhsh vara, apadrukhsh vinase, apakhedreapa-nasyehe, m§ merenchainish gagthio astvaitish ashahe’. Here seven his of the Abunavaiti Gatha are to be recited. That ix in this order:~ From “yamim mano lySnnin-vinch8, yanim shyaothancen’ (page 4 fine 2%) upto‘ yehya ‘ered vanaema drujem’ (page 36” line $") After reciting as suited above, both the priests) turn their backs fora while. Another person may performthe “Sugdid’ tothe dead: then the corpte-besreres patthal deadbedy.cn the bier; ‘both the priests turn back again and perfarm suluation tothe dead ‘and throw theirglance on the dead body continues i recite asunder: ‘from ‘tat mi vichidyai vaoch’’ (page 37° line. 1") upto “khahmevisha Géasheha Urvianem’ (page 91°, line 10") ‘Then they recite abner “Yatha Aho Vairyo 4, Ashem Voho 3. ‘ya shyaothngm haitim yazamaide. Ahunavaitim Githg@m ashaonim ashahe catim yazamaide. ‘Abunavaityio GathaySo handatt yazamaide. ‘Yenghe watgm Gat yesne paiti vanghd, ‘Mardio Aburé vaetha ashit —hacha, yaonghamch’ tgsch tleschi yazamaide. Nemaschi ya armaitish izhuch’, nemaschi ya rmaitish izhachi, nemascha yAatmaitish izhach! Yathh Abo Vairyo S; idba iristangm urvind yazamaide, yao ashaongm frayashayo; idha iristangm uryand yazamaide, yao ashaongm fravashayd: jan gm uryind yazamaide, yao ashaonim fravashay0. Yathd Ahi Vairyo 2, Yasnemcha vahmemcha aojascha zavarecha afrinimi, Sraoshahe ashyehe takhmahe tanu-mithrahe, darshi - draesh Ahuiryehe. Ashem Vohi 1, Haangrem baéshazangm, baévare baeshazanam; Hazangrem bagshazangm, baévare baéshazangmy; Harangrem baéshazangm, baevare baéshazangm; Ashem Vohi 1. Jasa me ayanghe Mazda, Jasa me avanghe Mazda, Jasa me ayanghe Mazda, Amahe hutashtahe huraodhahe, Verethragnahe Ahura-dhatahe, ‘VanaintyaoschaUparatato, thwashahe khvadhatahe, arvanahe akaranahe zrvanale daregh6 Khvadhatahe. Ashem Vohi 1.a eee no se In this book thé translation of those passagas which was not given upio rows given ord by word with thetr originat ‘Avestan texts in the following fines. Abunayad Gatha Ha. Ha 31.2: 2. Yeri dish” ndit* urvane* advio™ aibi-deresta™? vakhyyio™ at’? vaio" vispimg" dyoi” yatha” ratim” Aburo"™ vaeda" Mazdio” ayao™ gsayao” ya"? achat hacha* jyamahi". 2 Tf through these hymns} indubitableness™ would ‘not strengthen” better in the soil”, then’ just as Abura” Murda’) Tux recognised™ as ihe Ratu or “Spinal Lace of bor hese” world ia th sae way tay weack”™ you" all”, through whic bath worlds we may ive on. account of the Law of Asti Ha 32.7 7 Aéshgm’" agnangh§m* mazchit”? vidvao anjgi’* badréya™ 7 ‘Amongst these” sinners? (mingled | in the Law of 7 ; “Aetionand exten) 00 ene" 8 penly™ awurc™ ofthe pei: gent (relating t the soul) executed; throukh ach? puniatmont™ (ihat acvl)) leurns”. which’ f Through the puniotunents is knowe' Hike dhe go wing™ metal”: i 0) Ahura™ Maeda" art hast knewing about “gomieag 9 At” au Ha 32.14 |g hoi-thor ni"? 14 Ahya’® geri kaivayaschit khratush” ni” dadat” varecha” hicha” fraidiva"® hyat"! a" dregvantem™ ava™ hyatcha®® giush! jaidyai"” mraoi y€ diraoshem™ saochayat” avo". 14 The greedy person ensnared in worldly tove” by remaining in its” bond” relinquishes ™” true wisdom; so-alko “Kavi ic. those wilfully blind towards divine things (relinquish), Just as!" they acknowledge" the *darvand"™, 0. the Zotlowerr of falsehood andthe tor ily in the sume way destructive elamous” of decedexiats there™. tis ‘o-atuled™ that whovo™ barn up ig, ignores completely"! for help the “Durvish”, ic. nme «who wards atf the bodily death by’ adhering to righteousness, hie amites! “gaya”. i.c., the soul-developing constituent Ha 33.9 Mazda tm mainyom™ ashaoklishayantiio saredyayaio% khvathra® maztha® maya" vahishta” barcti" manangha” aylio” aro” hakurenem”* yayao" hachinte” urvand™, (© Murda then" through glory” and senye relating (9 Wisdom fand moderation” and through the vibration of the best!” Holy spell’? Thow shouldst catch hold ef" Thy" shes spirits, the lend promoters of righicousnesx™ and parsessors of leader sip’; owing. to the co-operation” wf these two the dale” are proceeding further ints perfection”Se. ij ee & &43x°8°+°=- M2 | Ushtavad Gatha Ha Ha 46.5 S Yo" va" khshayas! adgs” drita™ ayantem’* urvataish" va" huzéntush'® mithroibyo"” yal" rashna! jyiis” ye" ashava* dregvanten’ vichira" has® tat foe? khyadtaye™ mruyait®? meiithoe® in” Marda® Khrainyat” Ahura $ Whoxo* (aay he) possexsed of desirable power or possessed of immense spiritual wisdorn’” together wilh good Fnowledge"™ of inice laws of nature’, or" the fiver al tife® with fightcous thaughis” through “Heuslna the just” oc!" the holy" hiver of Life™ the discriminator wt “bat ig right and wrong" be. QAbrura”* Mazda shuld pesranl- 5! hut spiritual ksaWledge” to tut!" wicked? person fall- fawodestruction for granting cobinuaus higher state" trom the destruction of the soul” for the sake OF the law fof *Khastva™® Le the law of attracting within itself ‘he particles of the woo! its ‘Ha 46.9 9 Ket hye” ye" ma” aredra™ chiithat pouruyé, = yatha® thea" zevishtim’ uxémohi ‘shyaothandi” spentem™ Ahurem® ashavanem” yO"-181 ashi® ya" asbaiY Géush® Tasha” “mraot™ ishentt” mia" ti"? Yoho" Manangha* sis he!” wha!” regarded"! me!” advanced? and ven Ph awe fred wh ic These 1 aa ed, PANT ope ugh Abo An tbe same ay” through “Asha® ane? Vohu Mifangha® | mky he ah p= to accomplish higher inspiration’ of these thaw)" which” Geush = Tashan (the Modeller of “pava") ‘Somrumicat to Ai 313 Spentimad Gatha Ha. Ma 49.10 miga* khshathra” vardanghi" avemira” Owing to their Lofty’ hahathra" i,¢.. power” their spiritual strengih’® ix immortal, ie. desinictioi without Ha $0.3 3 Atehit® ahmai Mazda” asha® anghaiti” yan" NOI" khshathra® Yohueha” choise" Manangha® yeaa ashoish aojangha® varedayaéta” yam" nagdishtim® gactham" dregvéio™ hakhshaitt®, 3° What! nearest’? “gaeiha” an divisions’ relating to existence” 4 wicked one i.e, the false one" breaks"; whoso™” by means of the power™ of siphtcousness™ transforms into spiritual growit™ tha "Ouetha”, to him! becomes" chossn™* the Trinity of Asha", Khshthr” and Yohu-Manangh’*, 0 Maat”!eS Vohu-khshathra Gatha Ha Ha 51.14 14 Noit™ urvatha® datdibyascha” Karapano yasteat® art”; gavai™ aroish™ aisénda™ khvaish” shyaothanaishcha” sénghaishcha’; yé"-ish™ stngho” apemem” drujo™ demane” adat". 14 The Karupans™, i-c., those wilfully blind despite the spiritual knowledge. owing to thelr own’ actions” -and teachings”, do not™ teach” perfectian' relating Ww spiritual growth?” for the sake of life Of existence of perfection” hy means ‘Tavs and by means of allowed work", For this reason’ owing tw theie® teachings™ the ultimate end” is determine’ 1m the “drajS-tniana (he, io the Abode of the Drujive., in bell, ic. tn this: Ha 51.16 ym? hist ashi" manta " Aura! _athal*ne sazdyai use, through the power (khohathra) of “apiritual greaigness of the noal!* attained™ it" through the chant’, Le jexchingn of Vohu-Munan gh", which! “i by meunx af riphicou the meditated" unique windorn (Asis) the Bountiful! Alara! Mazda", wo! ‘gc that (Vishedspa) bo fas"? for giving the exposition’ of “Usha”, Le, Divine “happiness of imtrtaity Ervad Kavasji Edali Kanga Bivad KE, Kanga one of the greal scholars of dhe Avesta Language of the fast ecentuiy, He had rendered services: for the translation of entire Avesta into guiarati language. Beside he was. iuthor of “A Practical Grammer of the Avest Langwayce” published in English in 1991 A; C, and a colossal dictioncry of the Avesta into Engtish and Gujarati language in the year 1900 A. C. These two books, Avesta Grammer and Dictionary aTe.most important or the student of the Avest livurature world-wide,ua Vohu-khshathra Gatha Ha Ha 51.14 14 Noit® urvath’i® diteibyascha | Karapano yastrat® arem™; gavoit® ardish® asénda™ Khwaish” | shyaothanaishcha™ sénghiisheha”’s yesh” séngho” apéinem” drujo™ demane” adit", 1 14 The Karapans™, L.c., those wilfully blind despite the spiritual knowledge, owing to their own" actions’ and teachings, do not tcucl! perfection” relating to spiritual grow? forthe pake of ili of existence" of perfection” hy micans ‘bt hiwtand by means of alletted work”, Forthis reason” owing 46 cit teachings? the ultimate end” in determined” in the idnuj-ninana fi. inthe Abode of dhe Druj isin ell Lea inthis material worl), ‘Ha S116 16 Tam" Kava! Vishtaspo" magahya’ khshathrat adsat® ‘Vanghiush* padebish’ Mananghot ym! chistim™ ashi!" manta! penta" Mandao™ Ahura" cathat*-né” sazdyal!* siti. Aw Kay! Wishulspa? through the powst’ (khshathen). of iprsateness of the soul” avained” ie h teachings of Vobu-Mfanangh*, which? “pa by means of ighicowaness the spedtaed” unique wisdom (Asia) the Bountiful! Abura!® Maza" ssp) 10 wet for giving the exposition" of e., Divine “happiness of it mntality"™