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19.
0
(zôt,)
- (As the Ahu is excellent, so (is) the Ratu (one who rules) from the righteous Order, a creator of mental goodness and of life's actions done for Mazda; and the Kingdom (is) for Ahura which to the poor shall offer a nurturer.) (Ⅱ)
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19.
1
peresat zarathushtrô ahurem mazdãm, ahura-mazda mainyô spênishta dâtare gaêthanãm astvaitinãm ashâum, cit avat vacô âs ahura-mazda ýat mê frâvaocô
- Zarathushtra asked of Ahura Mazda: O Ahura Mazda, Thou most bounteous Spirit! maker of the corporeal worlds, the holy One! which was that word which Thou did'st declare to me, (Ⅱ)
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19.
2
para asmem para âpem para zãm para gãm para urvarãm para âtrem ahurahe mazdå puthrem para narem ashavanem para daêvâishca xrafstrâish mashyâishca para vîspem ahûm astvañtem para vîspa vohu mazdadhâta ashacithra.
- which was before the sky, and before the water, before the earth, and before the cattle, before the plants, and before the fire, and before the holy man, and the Demon-gods (the Daevas), before the Khrafstra-men, and before all the incarnate world; even before all the good creatures made by Mazda, and which contain (and are) the seed of righteousness? (Ⅱ)
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19.
3
âat mraot ahurô mazdå, bakha aêsha âs ahunahe vairyehe spitama zarathushtra ýat tê frâvaocem
- Thereupon Ahura Mazda said: It was this piece, the Ahuna-vairya, O Spitama Zarathushtra! which I pronounced as thine (Ⅱ)
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19.
4
para asmem para âpem para zãm para gãm para urvarãm para âtrem ahurahe mazdå puthrem para narem ashavanem para daêvâishca xrafstrâish mashyâishca para vîspem ahûm astvañtem para vîspa vohu mazdadhâta ashacithra!
- before the sky, and before the waters, before the land, and before the cattle and the plants, and before the fire, Ahura Mazda's son, before the holy man, and before the Daevas, and Khrafstra-men, and before the entire corporeal world, even before the good creatures made by Mazda, which contain (and are) the seed of righteousness. (Ⅱ)
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19.
5
hâ-mê bakha ahunahe vairyehe spitama zarathushtra anapyûxdha anapishûta srâvayamna satem paiti anyaêshãm rathwãm gâthanãm anapyûxdhanãm anapishûtanãm srâvayamnanãm, âat aipyûxdha aipishûta srâvayamna dasa paiti anyê ratavô.
- It was these part(s) of the Ahuna-vairya, O Spitama Zarathushtra! which especially belongs to me, and when each is intoned aloud without the (needless) repetition of verses and of words, and without their omission, it is worth a hundred of their other stanzas, even although they are prominent in the ritual, and likewise equally as well recited without additions or omissions; nay, further, when it is intoned imperfectly but added to, and with omissions, it is even then in effect equivalent (not to a hundred indeed, but) to ten other (stanzas) that are prominent. (Ⅱ)
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19.
6
ýasca mê aêtahmi anghvô ýat astvaiñti spitama zarathushtra bakhãm ahunahe vairyehe marât frâ-vâ manô dreñjayât frâ-vâ dreñjayô srâvayât frâ-vâ srâvayô ýazâite thrîshcit tarô peretûmcit hê urvânem vahishtem ahûm frapârayeni azem ýô ahurô mazdå â vahishtât anghaot â vahishtât ashât â vahishtaêibyô raocêbyô.
- And whoever in this world of mine which is corporeal shall mentally recall, O Spitama* Zarathushtra! a portion of the Ahuna-vairya, and having thus recalled it, shall undertone it, or beginning to recite it with the undertone, shall then utter it aloud, or chanting it with intoning voice, shall worship thus, then with even threefold (safety and with speed) I will bring his soul over the Bridge of Chinvat, I who am Ahura Mazda (I will help him to pass over it) to Heaven (the best life), and to Righteousness the Best, and to the lights of heaven. (Ⅱ)
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19.
7
ýasca mê aêtahmi anghvô ýat astvaiñti spitama zarathushtra bakhãm ahunahe vairyehe dreñjayô aparaodhayete ýat vâ naêmem ýat vâ thrishum ýat vâ cathrushum ýat vâ pangtanghum pairi-dim tanava azem ýô ahurô mazdå urvânem haca vahishtât anghaot, avavaitya bãzasca frathasca pairi-tanuya ýatha îm zå, astica îm zå avaiti bãzô ýavaiti frathascit.
- And whoever, O Spitama Zarathushtra! while undertoning the part(s) of the Ahuna-vairya (or this piece the Ahuna-vairya), takes ought therefrom, whether the half, or the third, or the fourth, or the fifth, I who am Ahura Mazda will draw his soul off from the better world; yea, so far off will I withdraw it as the earth is large and wide; [and this earth is as long as it is broad]. (Ⅱ)
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19.
8
fraca aêtat vacô vaoce ýat ahumat ýat ratumat para avainghe ashnô dånghôit para âpô para zemô para urvarayå para gêush cathware-paitishtânayå dånghôit para narsh ashaonô bipaitishtânahe zãthât para avainghe hû thwarshtô kehrpya ape ameshanãm speñtanãm dâhîm!
- And I pronounced this saying which contains its Ahu and its Ratu before the creation of this heaven, before the making of the waters, and the plants, and the four-footed kine, before the birth of the holy biped man, before this sun with its body made for the acquisition of the creation of the Bountiful Immortals. (Ⅱ)
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19.
9
frâ-mê spanyå manivå vavaca vîspãm ashaonô stîm haitîmca bavaiñtîmca bûshyeiñtîmca shyaothnô-tâitya, shyaothenanãm anghêush mazdâi.
- And the more bountiful of the two Spirits (Ahura) declared to me (Zarathushtra) the entire creation of the pure, that which exists at present, that which is in the course of emerging into existence, and that which shall be, with reference to the performance and realization 'of the actions of a life devoted to Mazda.' (Ⅱ)
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19.
10
aêtatca aêshãm uxdhanãm uxdhôtemem ýâish ýava fraca vaoce fraca mruyê fraca vaxshyete, asti zî ana avavat uxdhata ýatha ýat dit vîspô anghush astvå âsaxshat saxshãs dadrânô nî pairi irithyãstâtat haraite!
- And this word is the most emphatic of the words which have ever been pronounced, or which are now spoken, or which shall be spoken in future; for (the eminence of) this utterance is a thing of such a nature, that if all the corporeal and living world should learn it, and learning should hold fast by it, they would be redeemed from their mortality! (Ⅱ)
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19.
11
aêtatca nô vacô frâvaoce saxshaêmca hishmâirîmca ýathna kahmâicit hâtãm ashât haca ýat vahishtât.
- And this our word I have proclaimed as a symbol to be learned, and to be recited, as it were, to every one of the beings under the influence of and for the sake of Righteousness the Best. (Ⅱ)
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19.
12
ýatha frâ-idha âmraot ýat dim ahûmca ratûmca âdadat, itha dim para-cinasti ýim ahurem mazdãm manas-paoiryaêibyô dâmabyô, ýatha îm vîspanãm mazishtem cinasti atha ahmâi dâmãn cinasti.
- And 'as' (the worshipper has) here spoken it forth, when he has thus 'appointed' the 'Lord and regulator,' so (by thus reciting these authoritative words), he acknowledges Ahura Mazda (as prior to, and supreme) over, those creatures who have 'the mind' as their first. 'As' he acknowledges Him as the greatest of them all, 'so' he assigns the creatures to Him (as to their originator). (Ⅱ)
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19.
13
ýatha mazdå hujîtîsh vanghêush idha thritîm tkaêshem âdreñjayeiti dazda mananghô para îm idha mananghe cinasti ýatha fradaxshtârem mananghe, mananghô aêtavaitya îm kârayeiti, shyaothenanãm idha ahûm kârayeiti.
- As he undertones the third sentence, he thereby announces that 'all the amenities of life appertain to the 'good' Mazda, (and come) from Him. As he recites 'dazda manangho,' 'the creator of mind,' he acknowledges Him as superior and prior to mind; and as he makes Him the one who indicates (the truth) to mind, (saying) 'manangho of mind,' which means that by this much he makes Him (its director), and then he makes Him 'the lord of actions.' (Ⅱ)
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19.
14
ýat dim dâmabyô cinasti mazda itha tem ýat ahmâi dâmãn, xshathrem ahurâi cinasti, tat mazda tava xshathrem, drigubyô vâstârem cinasti, ýatha urvathem spitamâi, pañca tkaêsha, vîspem vacô fravâkem haurum vacô ahurahe mazdå!
- And when he acknowledges Him for the creatures thus, 'O Mazda!' he acknowledges Him (as their ruler) when he assigns the creatures to Him thus. He then assigns the Kingdom to Ahura, saying: 'Thine, O Mazda! is the Kingdom.' And he assigns a nourisher and protector to the poor, saying: Yim drigubyo dadat vastarem; that is, as a friend to Spitama. This is the fifth sentence, (and it concludes) the entire recital and word, (even) the whole of this word of Ahura Mazda. (Ⅱ)
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19.
15
vahishtô ahurô mazdå ahunem vairîm frâmraot vahishtô hâmô kârayat, hithwat akô abavat añtareca drvañtem âmrûta aya añtare-uxti, nôit nâ manå nôit sangha nôit xratavô naêdha varena nôit uxdha naêdha shyaothna nôit daênå nôit urvãnô haciñte!
- He who is the best (of all) Ahura Mazda, pronounced the Ahuna-vairya, and as He pronounced it as the best, so He caused it to have its effect, (He, ever) the same, (as He is). The evil one at once arose (to oppose Him), but He (Ahura) repelled that wicked one with His interdict, and with this repelling renunciation: Neither our minds are in harmony, nor our precepts, nor our comprehensions, nor our beliefs, nor our words, nor our actions, nor our consciences, nor our souls! (Ⅱ)
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19.
16
aêtatca vacô mazdaoxtem thri-afsmem cathru-pishtrem pañca-ratu râiti hañkerethem, kâish hê afsmãn, humatem hûxtem hvarshtem.
- And this saying, uttered by Mazda, has three stages, or measures, and belongs to four classes (of men as its supporters), and to five chiefs (in the political world, without whom its efficiency is marred), and it has a conclusion ending with a gift. (Question.) How are its measures (constituted)? (Answer.) The good thought, the good word, and the good deed. (Ⅱ)
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19.
17
kâish pishtrâish, âthrava rathaêshtå vâstryô fshuyãs hûitish vîspaya irina hacimna naire ashaone arshmanangha arshvacangha arshshyaothna, ratush mereta daênô-sâca ýenghe shyaothnâish gaêthå asha frâdeñte.
- (Question.) With what classes of men? (Answer.) The priest, the charioteer (as the chief of warriors), the systematic tiller of the ground, and the artisan. These classes therefore accompany the religious man throughout his entire duty with the correct thought, the truthful word, and the righteous action. These are the classes and states in life which give attention to the rulers, and fulfill the (laws) of religion; (yea, they are the guides and companions of that religious man) through whose actions the settlements are furthered in righteousness. (Ⅱ)
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19.
18
kaya ratavô, nmânyô vîsyô zañtumô dâh'yumô zarathushtrô puxdhô ånghãm dah'yunãm ýå anyå rajôit zarathushtrôit, cathru-ratush rakha zarathushtrish, kaya ainghå ratavô, nmânyasca vîsyasca zañtumasca zarathushtrô tûiryô.
- (Question.) How are the chiefs (constituted)? (Answer.) They are the house-chief, the village-chief, and the tribe-chief, the chief of the province, and the Zarathushtra as the fifth. That is, so far as those provinces are concerned which are different from, and outside of the Zarathushtrian regency, or domain. [Ragha which has four chiefs (only) is the Zarathushtrian (district)] (Question.) How are the chiefs of this one constituted? (Answer.) They (are) the house-chief, the village-chief, the tribe-chief, and the Zarathushtra as the fourth. (Ⅱ)
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19.
19
kat humatem, ashavanem manaspaoiryô, kat hûxtem, mãthrô speñtô, kat hvarshtem, staotâish asha-paoiryâishca dâmêbîsh.
- (Question.) What is the thought well thought? (Answer.) (It is that which the holy man thinks), the one who holds the holy thought to be before all other things (Question.) What is the word well spoken? (Answer.) It is the Mathra Spenta, the bounteous word of reason. (Question.) What is the deed well done? (Answer.) It is that done with praises, and by the creatures who regard Righteousness as before all other things. (Ⅱ)
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19.
20
mazdå frâmraot, cîm frâmraot, ashavanem mainyaomca gaêthîmca, cvãs frâmraot fravâkem, vahishtô xshayamnô,cvañtem, ashavanem vahishtemca avasô-xshathremca!
- (Question.) Mazda made a proclamation, w om did He announce? (Answer.) Some one who was holy, and yet both heavenly and mundane. (Question.) What was His character, He who made this sacred enunciation? (Answer.) He who is the best (of all), the ruling one. (Question.) Of what character (did He proclaim him the coming one)? (Answer.) As holy and the best, a ruler who exercises no wanton or despotic power. (Ⅱ)
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19.
21
bakhãm ahunahe vairyehe ýazamaide, ahunahe vairyehe ýazamaide frasraothremca framarethremca fragâthremca frâyashtîmca, ýenghê hâtãm âat ýesnê paitî ... !!
- We sacrifice to the (several) part(s) of the Ahuna-vairya. We sacrifice to the memorized recital of the Ahuna-vairya, and its regular chanting and its use in the full Yasna. (Ⅱ)
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