(6) From him come the Rik, the Sâman, the Yagush, the Dîkshâ (initiatory rites), all sacrifices and offerings of animals, and the fees bestowed on priests, the year too, the sacrificer, and the worlds, in which the moon shines brightly and the sun.

(3) 'From terror of Brahman fire burns, from terror the sun burns, from terror Indra and Vâyu, and Death, as the fifth, run away.'

(13) But if one flee from them, through awe and terror being begotten, then, on the Ninth Day, the blood- drinking [deities] of the Vajra Order will come to receive one. Thereupon, the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, listen undistractedly. [He of the blood-drinking Vajra Order named the Bhagavan Vajra-Heruka, dark-blue in colour; with three faces, six hands, and four feet firmly postured; in the first right hand [holding] a dorje, in the middle [one], a skull-bowl, in the last [one], a battle axe; in the first of the left, a bell, in the middle [one] a skull-bowl, in the last [one], a ploughshare: his body embraced by the Mother Vajra-Krotishaurima, her right [hand] clinging to his neck, her left offering to his mouth a red shell [filled with blood], will issue from the eastern quarter of thy brain and come to shine upon thee. Fear it not. Be not terrified. Be not awed. Know it to be the embodiment of thine own intellect. As it is thine own tutelary deity, be not terrified. In reality [they are] the Bhagavan Vajra-Sattva, the Father and Mother. Believe in them. Recognizing them, liberation will be obtained at once. By so proclaiming [them], knowing them to be tutelary deities, merging [in them] in at-one-ment, Buddhahood will be obtained.

(8) It is impossible that one should not be liberated thereby. Yet, though thus set face to face, sentient beings, unable through long association with propensities to abandon propensities, and, through bad karma and jealousy, awe and terror being produced by the sounds and radiances — the hook-rays of grace failing to catch hold of them — wander down also to the Fifth Day. [If one be such a sentient being], thereupon the Bhagavan Amogha-Siddhi, with his attendant deities and the light and rays of his grace, will come to receive one. A light proceeding from the Asura-loka, produced by the evil passion of jealousy, will also come to receive one.

(14) Yama said: 'I tell it thee, learn it from me, and when thou understandest that fire-sacrifice which leads to heaven, know, O Nakiketas, that it is the attainment of the endless worlds, and their firm support, hidden in darkness.'

(41) By the reading of these properly, those devotees [or yogis] who are advanced in understanding can make the best use of the Transference at the moment of death. They need not traverse the Intermediate State, but will depart by the Great Straight-Upward [Path]. Others who are a little less practiced [in things spiritual], recognizing the Clear Light in the Chonyid Bardo, at the moment of death, will go by the upward [course]. Those lower than these will be liberated — in accordance with their particular abilities and karmic connexions — when one or other of the Peaceful and Wrathful Deities dawneth upon them, during the succeeding [two] weeks, while in the Chonyid Bardo.

(10) Of the great rishis I am Bhrigu, and of words I am the monosyllable “Om.” Of sacrifices I am the sacrifice of japa; of immovable things I am the Himālaya.

(15) Yet, though set face-to-face thus, if, through power of evil propensities, terror and awe being produced, not recognizing them to be tutelary deities, one flee from them, then, on the Eleventh Day, the blood- drinking Lotus Order will come to receive one. Thereupon the setting-face-to-face is, calling the deceased by name, thus: O nobly-born, on the Eleventh Day, the blood-drinking [deity] of the Lotus Order, called the Bhagavan Padma-Heruka, of reddish-black colour; [having] three faces, six hands, and four feet firmly postured, the right[face] white, the left, blue, the central, darkish red; in the first of the right of the six hands holding a lotus, in the middle [one], a trident-staff, in the last, a club; in the first of the left [hands], a bell, in the middle [one], a skull-bowl filled with blood, in the last, a small drum; his body embraced by the Mother Padma-Krotishaurima, her right hand clinging to his neck, her left offering to his mouth a red shell [filled with blood]; the Father and Mother in union; will issue from the western quarter of thy brain and come to shine upon thee. Fear that not. Be not terrified. Be not awed. Rejoice. Recognize [them] to be the product of thine own intellect; as [they are] thine own tutelary deity, be not afraid. In reality they are the Father -Mother Bhagavan Amitabha. Believe in them. Concomitantly with recognition, liberation will come. Through such acknowledging, recognizing them to be tutelary deities, in at-one-ment thou wilt merge [into them], and obtain Buddhahood.

(2) We must rather, therefore, say, that sounds and melodies are appropriately consecrated to the Gods. There is, also, an alliance in these sounds and melodies to the proper orders and powers of the several Gods, to the motions in the universe itself, and to the harmonious sounds which proceed from the motions. Conformably, therefore, to such like adaptations of melodies to the Gods, the Gods themselves become present. For there is not any thing which intercepts; so that whatever has but a casual similitude to, directly participates of, them . A perfect possession, likewise, immediately takes place, and a plenitude of a more excellent essence and power. Not that the body and the soul are in each other, and sympathize, and are copassive with the melodies; but because the inspiration of the Gods is not separated from divine harmony, but is originally adapted and allied to it, on this account it is participated by it in appropriate measures. Hence also, it is excited and restrained according to the several orders of the Gods. But this inspiration must by no means be called an ablation, purgation, or medicine. For it is not primarily implanted in us from a certain disease, or excess, or redundance; but the whole principle and participation of it are supernally derived from the Gods.

(4) Thus various forms of sacrifice are spread out in the Vedas; know them all to be born of action; thus knowing you shall be liberated.

(2) 'If Prâna is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied.. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

(18) O nobly-born, the Peaceful Deities emanate from the Voidness of the Dharma-Kdya; recognize them. From the Radiance of the Dharma-Kdya emanate the Wrathful Deities; recognize them.

(10) 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation.

(1) Let us then, in the next place, direct our attention to that which accords with what has been before said, and with our twofold condition of being. For there is a time when we become wholly soul, are out of the body, and sublimely revolve on high, in conjunction with all the immaterial Gods. And there is also a time when we are bound in the testaceous body, are detained by matter, and are of a corporeal-formed nature. Again, therefore, there will be a twofold mode of worship. For one mode, indeed, will be simple, incorporeal, and pure from all generation, and this mode pertains to undefiled souls. But the other is filled with bodies, and every thing of a material nature, and is adapted to souls which are neither pure nor liberated from all generation. We must admit, therefore, that there are twofold species of sacrifices; one kind, indeed, pertaining to men who are entirely purified, which, as Heraclitus says, rarely happens to one man, or to a certain easily to be numbered few of mankind; but the other kind, being material and corporeal-formed, and consisting in mutation, is adapted to souls that are still detained by the body.

(17) Therefore the acts of sacrifice, gift, and austerity, enjoined by the scriptures, are always begun by the followers of the Vedas with the utterance of “Om.”

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(4) Of the man who is devoid of attachment, who is liberated, whose mind is established in knowledge, the whole action performed in the spirit of sacrifice is dissolved.

(2) 'If Vyâna is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour.

(11) Wherefore, O ye men! ye are learning (thus) these religious incitations which Ahura gave in (our) happiness and (our) sorrow . (And ye are also learning) what is the long wounding for the wicked, and the blessings which are in store for the righteous. And when these (shall have begun their course), salvation shall be (your portion )! 25:1 It is also noticeable that the name Angra Mainyu does not occur in this section. 26:1 Comp. Vd. XIX, 1-10. Consider how much time would be required for the name of Zarathustra to become so involved in myth. 27:1 As the Ahuras of Mazda, the Ameshôspends. 28:1 As 'ish' means approaching with desire, the Pahlavi translator has, freely, khvahîsno. 28:2 Read mãzdathâ. 28:3 So with long ê; but yaêkâ (P11 supported by the Pahl.) may be the lost dual neuter of the pronoun, referring to the two principles discussed below. Yê*kâ = I pray for, although the most natural rendering grammatically, does not seem so well adapted here, as a prayer for the success of his communication does not harmonise with the otherwise dogmatic statements of the composer. The urvâtâ (vrata) founded upon the doctrine of dualism bring about salvation. They may therefore be touched upon in this introductory verse. And that the heavenly bodies contained indications bearing directly or indirectly upon human destiny seems to have been early an accepted doctrine. (Compare also chap. XXIX, 3, where 'the lofty fires' seem alluded to as moved by the Deity, and this in immediate connection with the discussion of the most important problems concerning the fate of the holy community.) It is, however, not impossible that the lights of the altar may have been meant. (See sûkâ in the second verse.) The Pahlavi translation p. 29 has dên rôshano pavan vênisnŏ hû-ravâkh-manîh. As to yê*kâ or yaêkâ, the Pahlavi does not favour a verbal form. But if the pronoun is accepted, even then change is needed; yaêkâ yâ = yéka yéna is hardly possible. We should be obliged to render: And which two things (were those?) whereby (adverbially) propitious results have been seen in the stars. Others have experienced difficulty, and even ashayaêkâ(?) has been conjecturally suggested for this place and chap. LI, 2. Neither Sp. nor Westg. report a long ê. 29:1 Gôshânŏ srûd nyôkhshisnîh [aîghas gôsh barâ vasammûnd]—Zak î rôshanŏ. Otherwise 'with the eye;' but see yâ raokebîs daresatâ urvâzâ. The altar-flame would not unnaturally be mentioned after the heavenly lights. 29:2 Literally, '(be ye) wakeful.' 29:3 Hardly, to teach us.' Possibly, 'to teach this, each one.' 29:4 Pahl. transcribes. Notice that paouruyê (pourvîyê) is neut. as are vahyô and akemkâ, which is not lightly to be passed over. 29:5 The Pahlavi freely: Benafsman—[aîghsânŏ vinâs va kirfak benafsman barâ yemalelûnd]. They announced themselves as sin and good works. Ner. yau punyam pâpamka svayam avokatâm. 29:6 Barâ vigîd. Ner. vibhaktavân*. If a third plural subjunctive, still the force is as if imperative. Possibly it is preterit. 29:7 On this important verse I cite Neryosangh. He may be rendered as follows: Thus the two spirits [Hormigda and Âharmana] who uttered first in the world each his own (principle); [that is, who each uttered one his own good (deed), and the other his own sin], these were a pair, in thought, word, and deed, a highest p. 30 and a degraded one. And of these two, the one endowed with good intelligence [ ] was the distinguisher of the true, and not the one endowed with evil intelligence [ ]. (Both he and the Pahlavi fail to credit a plural form in eres vîshyâtâ with Spiegel and Hübschmann.) The Gâthic verbatim. Yea (= thereupon) the-two the-two-spirits the-two-first-things which-two two-twins two-self-acting-ones were-heard-of in-thought in-word-and in-deed these-two a-better an-evil-and. Of-which-two-and the wisely-acting (ones) aright may discern, not the evil-acting ones. 29:* Adverb (?). 30:1 The Pahlavi read as an infinitive, dazdê = avŏ zak dahisnŏ. (So also an important authority recently.) Otherwise it has the place of a third dual perfect; 'they two made.' The place of an infinitive is not generally at the end of a sentence in Gâthic. Can it be simply a third singular? '(Each) makes' (kamasâ´ karóti). 30:2 Pavan zendakîh—va mûnik azendakîh. Ner. gîvitenaka agîvitenaka. Observe the singular abstract agyâitîmkâ, which is not lightly to be passed over. Why not a more ordinary expression? Have we not here an unusual antithesis? The danger is great that by aiming to reduce all to commonplace for the sake of safety, we may demolish many an interesting conception of antiquity. 30:3 Observe the subjectivity. These verses settle the question as to the depth of the Zarathustrian hymns. Grammar forces us to see that the composer had large ideas. The entire cast of reflection in the Gâthas tends to be abstract as well as subjective. Not so their invective and partisan exhortations. 30:4 Verezyô is a nom. sing. masc., as would seem natural from its position in the sentence. Compare mãthrâis verezyâis. 30:5 Observe that Ahura is undoubtedly called spenista mainyu. Elsewhere we must sometimes render, 'His bountiful spirit.' 31:1 Zak î sakht sag nihûftŏ âsmânik. Ner. Gâdhataram* âkâsam dadau. 31:2 'Who with actions really good piously content Ahura.' Let it be noticed that fraoret is not independently translated by the Pahlavi. It is freely included in avŏ Aûharmazd; and yet this is supposed by some to be a word-for-word rendering! Ner. prakatâiska karmabhih. Verbatim. Of-these-two spirits he-chose-to-himself (he)-who (was) the evil (the one) the worst (deeds) working*. The-Righteous-Order (accusative) (chose) the spirit most-bountiful (he-)who the most-firm stones clothes-on-himself, (those) who-and will-content Ahura with real actions believingly Mazda. (Properly a verbatim rendering is only possible in an inflected language.) 31:3 La râstŏ viginênd. They suffer judicial blindness; a common idea in the Gâthas; compare, 'who holds them from the sight of the truth,' &c. 31:4 The root is indicated by va mûnik valmansân frîft. I can see no escape from the above rather adventurous rendering. See also dafshnyâ hentû in chap. LIII, 8. Perhaps the idea of injury here preponderates over that of deceit; 'since we have impaired their power.' The choice between a preterit or an improper subjunctive is also difficult. Possibly, 'so that we may fatally deceive them.' Poss. nom. 'deception came upon them, even A.M.' 31:5 This recalls Vendîdâd XIX, 45, where the demons assemble in council to consider the advent of Zarathustra. 31:6 Compare verse 4, where Vahistem Manô equals heaven. The p. 32 word is the subject of 'gasat,' and has the proper place of a nominative in the sentence; cp. Vedic usage. 32:1 That they might disease (so literally) the lives of those who had not yet been tempted or fallen. The Pahlavi: Vîmârtnîdŏ ahvân î mardûmân [aîgh, ###evatman aêshm ansûtâân ahûkînênd]. Ner.: Ye nigaghnur bhuvanam manushyânâm. Hübschmann: 'um durch ihn Plagen über das Leben des Menschen zu bringen.' 32:2 Verbatim. Of these two spirits not aright may choose the Daêvas, since these we have beguiled (or have injured). To the-questioning ones upon came-he in-order-that he might-be-chosen (subjunctive middle) he-the worst mind. Thereupon to-furious-rapine they rushed-together in-order-that (yena) they might disease (or ruin) the-life of-man. 32:3 Or, 'to him;' some unnamed benefactor; hardly 'to us.' The Pahlavi has, avŏ valman, but Ner. has only tatraka. Observe ahmâi in chap. XLIII, 1, and in chap. XLVII. 32:4 Root ãn = in. The Pahlavi freely, pavan astûbîh. He seems to have thought of nam + a priv. Kehrpem is feminine. Ãnmâ may be a neuter in apposition. Otherwise we must accept -mâ as a suffix. Or can kehrpem (corpus) be a neuter here? The clothing of the spirits with corporeal natures enabled them to advance in the development of moral qualities by self-restraint and pursuit. As has been observed in the summary, no Fravashis appear in the Gâthas. Have we here possibly an indication of the pre-existence of souls? If Âramaiti gave a body, it may be inferred that a period elapsed between the acts of the two spirits and this. 32:5 That bodies are to be given to the saints as at the first is to p. 33 be inferred from Yast XIX, 89. (Which see in part ii of the translations of the Zend-Avesta.) 33:1 Verbatim. To-this (to us?)-and with-Khshathra came, with-Manah Vohu, with Asha-and (Âramaiti) thereupon a-body the-continuing gave Âr(a)maiti the strenuous (Âramaiti, or the body, a vigorous and strenuous thing). Of these thine (or to thee) to let-it (the body)-be as thou-tamest in-creations the-first. 33:2 See verse 6. 33:3 What else can be the subject of sastî? 33:4 Observe the pronounced personification of Righteousness. As a matter of course the ultimate sense is more commonplace, as is the case with all poetical matter. 'Into the hands of Asha,' is the same as to say, 'into the power of the servant of God.' But would this be a proper mode of rendering a line of real though rudely primitive poetry? Such renderings are commentary rather than translation. The Pahlavi may be rendered as follows: Thus also in that creation [in the final body] hatred comes to these haters and sinners; [that is, the avengers shall execute chastisement upon them]. And, therefore, O Aûharmazd! what to thee is the sovereignty, by that (so possibly) shall Vohûman give a reward. Through these, O Aûharmazd! [through the religion of Aûharmazd], when one is instructed in Righteousness, [that is, as to the interests of the pious] then the Drûg is given into one's hand, [the Drûg who is Aharmôk]. 34:1 Otherwise, 'the Ahura-Mazdas,' or, 'O Mazda and the Ahuras!' I think that the most natural rendering according to the grammar should first be given, notwithstanding something uncommon about it. 'All the Ahura-Mazdas,' has been seen by Roth in chapter XXXI, 4. 34:2 The Pahlavi has the gloss [aîghsân hamîshakŏ hangaman madam tanû î pasînŏ kûnisnŏ], needlessly enlarged of course, but showing the proper root, which is mit; (so Spiegel.) 34:3 Or possibly sustaining (the feeble). The Pahlavi reads simply dedrûnisnŏ. 34:4 The Pahlavi renders hathrâ in the Indian sense as asâr*, endlessly; so others elsewhere. Hathrâ and yathrâ are of course distinctly in antithesis. 34:5 The Pahlavi mihânŏ, Persian makân. That maêthâ is an adverbial instrumental meaning, 'in one's home,' seems the more probable from the two hathrâ, yathrâ, adverbs of place. Compare, for instance, athrâ-yathrâ in XLVI, 16, where shaêitî follows. Hübschmann, 'Dort mögen (unsre) Sinne sein, wo die Weisheit thront;' see also husitôis in the next verse. The Parsi-persian MS. has—Aedûnŏ (sic) ham mâ kih ân i tû hastam (sic); [kû ân i tû ‘hwês hastam] în—rastâ‘hiz kardan andar gihân. (c) Kih—minisn bêd [kû minisn pah—dârad] as ângâ dânâî hast [kû, â‘hir i kîz pah nêkî bih dânad] andar makân. 35:1 Pahlavi, 'mûn vâdûnd zak î sapîr nâmîkîh = they are creating a good repute,' as if zazentê were understood in the sense of produce. See the sense 'bear' as given for hâ, Rig-veda 843, 2 (X, 17). The analogy is, however, not strong. 35:2 The Pahlavi translation may here be rendered as follows: Thus in that dispensation [in the later body] the Drûg [who is Ganrâk Mînavad] will be overthrown [ ] when (his) host is scattered. Thus they move keenly on [to seize the reward], which is attained through the good citizenship of Vohûman [when they shall have dwelt in piety]. They who are creating a good renown are thus moving on toward Aûharmazd and Ashavahist [that is, the person who is of good repute goes forward to seize the reward]. 35:3 Once more the anomalous form âmûkhtisnŏ meets us in the Pahlavi. May this not be intended to express 'learning,' whereas âmûzisnŏ would express 'teaching?' I hardly think so. 35:4 The Pahlavi translation is only remotely if at all responsible for hvîtikâ as = sua sponte. This would require hvîti as = *hvâti with difficulty comparing 'yim' and 'yem'(?). It is generally considered now as = hu + iti; but the letter = seems doubtful. 35:5 Read anitî = 'with impeded progress.' 'In prosperity or adversity.' But these are conjectures. 35:6 The Pahlavi: Aêtûnŏ akhar valmansân aîtŏ nadûkîh. I do not think that we ought to regard the words of the original as expressing universal restoration. But they may well have given the first indication toward this later view. Literally, they state it, but not when correctly understood. (SUPPLEMENTARY NOTE. The Pahlavi word yômâî which transcribes yesnâ in verse 4 cannot mean 'by day.' Its imperfect form induced the translators to translate rûzhâ and bhûmandale, but these scholars, as in many other instances, hinted at a correction.) Next: Yasna XXXI Sacred Texts | Zoroastrianism « Previous: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... Index Next: The Zend Avesta, Part III (SBE31): The Gâthas: Yasn... » Sacred Texts | Zoroastrianism

(1) The discussion therefore requires that we should show what it is through which sacrifices are effective of things, and are suspended from the Gods, the precedaneous causes of effects. If then we say that the communion of similar powers, or the dissension of contraries, or a certain aptitude of the agent to the patient in the universe, as in one animal, every where possessing one and the same life, coexcites adapted similars, pervading with invariable sameness according to one sympathy, and existing most near in things most remote: if we should say this, we should thus assert something of what is true, and which necessarily accompanies sacrifices, yet we should not demonstrate the true mode of their subsistence. For the essence of the Gods is not placed in nature and in physical necessities, so as to be coexcited by physical passions, or by the powers which extend through all nature; but independently of these, it is defined by itself, having nothing in common with them, neither according to essence, nor according to power, nor any thing else.