ZOROASTRIANISM THE ZEND-AVESTA THE VENDIDAD
ZOROASTRIANISMTHE ZEND-AVESTATHE VENDIDADTRANSLATED BYJAMES DARMESTETERFormatting by William B. Brown
Table Of ContentsTable Of Contents. iTHE ZEND-AVESTA PART I. 1THE VENDIDAD . 1INTRODUCTION. 1CHAPTER I. THE DISCOVERY OF THE ZEND-AVESTA. . 1CHAPTER II. THE INTERPRETATION OF THE ZEND-AVESTA. . 9CHAPTER III. THE FORMATION OF THE ZEND-AVESTA. . 11CHAPTER IV. THE ORIGIN OF THE AVESTA RELIGION. . 24CHAPTER V. THE VENDÎDÂD. . 37VENDIDAD. FARGARD I. . 47Introduction . 47VENDIDAD. FARGARD I. . 49FARGARD II. Yima (Gamshêd). . 51Chapter 1. 51Chapter II. 53FARGARD III. The Earth. . 55Chapter I. 55Chapter II. 56Chapter III. 56Chapter IV. 58FARGARD IV. Contracts and Outrages. . 59Introduction. 59Chapter I. 60Chapter II a. 60Chapter II b. 60Chapter II c. 60Chapter II e. 61Chapter III a. 61Chapter III b. 64Chapter III c. 64FARGARD V. . 65Introduction. 65Chapter I a. 66CHAPTER I b. 66CHAPTER II. 66CHAPTER III. 67i
CHAPTER IV. 67Chapter V. 68CHAPTER VI. 68CHAPTER VII. 69CHAPTER VIII. 70FARGARD VI. . 71Introduction. 71Chapter I. 72Chapter II. 72Chapter III. 73CHAPTER IV. 74Chapter V. 75FARGARD VII. . 75Introduction. 75CHAPTER I. 76CHAPTER II. 76Chapter III. 77Chapter IV. 78Chapter V. 78CHAPTER VI. 78CHAPTER VII a. 79CHAPTER VII b. 79CHAPTER VIII. 80Chapter IX. 81Chapter X. 82Chapter XI. 82Chapter XII. 83FARGARD VIII. . 83Introduction. 83Chapter I. 83CHAPTER II. 84CHAPTER III. 84CHAPTER IV. 85Chapter V. 86Chapter VI. 87Chapter VII. 87Chapter VIII. 90ii
Chapter IX. 91Chapter X. 93FARGARD IX. The nine nights' Barashnûm. . 94Introduction. 94Chapter I a. 94Chapter I b. 95Chapter II. 99Chapter III. 100FARGARD X. . 101Introduction. 101Chapter I. 101FARGARD XI. . 103Introduction. 103Chapter I. 103FARGARD XII. . 106Introduction. 106Chapter I. 106FARGARD XIII. The Dog. . 110Introduction. 110Chapter I a. 110Chapter I b. 110Chapter II. 111Chapter III. 112Chapter IV. 112Chapter V. 113Chapter VI. 113Chapter VII. 114Chapter VIII. 114Chapter IX. 115Chapter X. 115FARGARD XIV. . 116Introduction. 116Chapter I. 116FARGARD XV. . 118Introduction. 118Chapter I. 118Chapter II. 119iii
Chapter III. 119Chapter IV. 121FARGARD XVI. . 122Introduction. 122Chapter I. 122Chapter II. 123Chapter III. 123FARGARD XVII. Hair and Nails. . 124Introduction. 124Chapter I. 124Chapter II. 125FARGARD XVIII. . 125Introduction. 125Chapter I. 125Chapter II. 126Chapter III. 128Chapter IV. 130FARGARD XIX. . 131Introduction. 131Chapter I. 131Chapter II. 132Chapter III. 136FARGARD XX. Thrita, the First Healer. . 137Introduction. 137Chapter I. 137FARGARD XXI. Waters and Light. . 138Introduction. 138Chapter I. 138Chapter II. 139Chapter III a. 139III b. 139Chapter IV. 140FARGARD XXII. . 140Introduction. 140Chapter I. 141Chapter II. 142Chapter III. 142iv
Chapter IV. 143AVESTA: KHORDA AVESTA (Book of Common Prayer). 144CONTENTS. 144Miscellaneous short prayers:. 144Chapter I. 145Chapter II. 146Ashem Vohu.!! Hoshbam (Prayer at Dawn). 147Chapter III. 148Gahs (prayers for each period of the day). 148Hawan Gah - (sunrise to midday). 148Rapithwin Gah - (midday to mid-afternoon). 149Uzerin Gah - (mid-afternoon to sunset). 150Aiwisruthrem Gah - (sunset to midnight). 151Ushahin Gah - (midnight to dawn). 1521. Niyayeshes (litanies) . 153Khwarshed Niyayesh (Sun Litany). 153Mihr Niyayesh Litany to Mithra. 156Ashem Vohu. Nam Stayishn. 157Mah Niyayesh (Moon Litany). 158Aban Niyayesh (Litany to Water). 159Atash Niyayesh (Litany to Fire). 160Ohrmazd Yasht (Hymn to Ahura Mazda). 1622. Haft Amahraspand Yasht . 166Chapter I. 166Chapter II. 166Chapter III. 1673. Ardwahisht Yasht . 168Chapter I. 168Chapter II. 1684. Awerdad Yasht . 1705. Ardui Sur Bano Yasht (Hymn to the Waters) . 171Chapter I. 172Chapter II. 173Chapter III. 173Chapter IV. 173Chapter V. 173Chapter VI. 174v
Chapter VII. 174Chapter VIII. 174Chapter IX. 174Chapter X. 175Chapter XI. 175Chapter XII. 175Chapter XIII. 176Chapter XIV. 176Chapter XV. 177Chapter XVI. 177Chapter XVII. 177Chapter XVIII. 178Chapter XIX. 178Chapter XX. 178Chapter XXI. 179Chapter XXII. 180Chapter XXIII. 180Chapter XXIV. 180Chapter XXV. 181Chapter XXVI. 181Chapter XXVII. 181Chapter XXVIII. 182Chapter XXIX. 182Chapter XXX. 1826. Khwarshed Yasht (Hymn to the Sun) . 1837. Mah Yasht (Hymn to the Moon) . 1848. Tishtar Yasht (Hymn to the Star Sirius) . 1859. Drvasp Yasht . 19110. Mihr Yasht (Hymn to Mithra) . 19411. SROSH YASHT HADHOKHT. . 20912. RASHN YASHT. . 21213. FRAWARDIN YASHT . 21514. WARHARAN YASHT . 23115. Ram Yasht . 23716. Den Yasht . 23717. Ard Yasht . 23718. Ashtad Yasht . 237vi
19. Zam Yasht . 23720. Hom Yasht . 23721. Vanand Yasht AVESTA: KHORDA AVESTA (Book of Common Prayer) part 2. 2371. Ohrmazd Yasht (Hymn to Ahura Mazda). 2372. Haft Amahraspand Yasht. 2413. Ardwahisht Yasht. 2434. Awerdad Yasht. 2455. Ardui Sur Bano Yasht (Hymn to the Waters). 2466. Khwarshed Yasht (Hymn to the Sun). 2577. Mah Yasht (Hymn to the Moon). 2588. Tishtar Yasht (Hymn to the Star Sirius). 2599. Drvasp Yasht. 26510. Mihr Yasht (Hymn to Mithra). 26811. Srosh Yasht Hadokht. 28312. Rashn Yasht. 28613. Frawardin Yasht (Hymn to the Fravashis). 28914. Warharan Yasht. 30515. Ram Yasht. 31116. Den Yasht. 31617. Ard Yasht. 31818. Ashtad Yasht. 32319. Zam Yasht. 32420. Hom Yasht. 33221. Vanand Yasht. 332Sirozas (Dedications for the thirty days of the month) . 333Siroza 1. 333Siroza 2. 335Afrinagans (prayers of blessing). 338Afrinagan i Dahman. 338Afrinagan-i Gatha. 339Afrinagan-i Gahambar. 340Afrinagan-i Rapithwin. 342AVESTA: YASNA (Sacred Liturgy and Gathas/Hymns of Zarathushtra) . 343YASNA 1. 343YASNA 2. 346YASNA 3 - THE YASNA ADVANCES TO THE NAMING OF THE OBJECTS OFPROPITIATION. 348vii
YASNA 4 - THE OFFERING TAKES PLACE. 350YASNA 5. (This chapter is identical with Yasna 37. ). 353YASNA 6 - THE SACRIFICE CONTINUES WITH FULLER EXPRESSION. 353YASNA 7 - PRESENTATION OF OFFERINGS BY THE PRIEST WITH THE OBJECTOF PROPITIATION NAMED. 355YASNA 8 - OFFERING OF THE MEAT-OFFERING IN PARTICULAR. THE FAITHFULPARTAKE. 358YASNA 9. THE HOM YASHT. 359YASNA 10. 362YASNA 11 - PRELUDE TO THE HAOMA-OFFERING. 363YASNA 13. 366YASNA 14 - DEDICATIONS. 366YASNA 15 - THE SACRIFICE CONTINUES. 367YASNA 16 - THE SACRIFICE CONTINUES WITH INCREASED FULLNESS OFEXPRESSION. 367YASNA 17 - TO THE FIRES, WATERS, PLANTS, &C. 368YASNA 18. 369YASNA 19 - ZAND OR COMMENTARY ON THE AHUNWAR. 369CATECHETICAL ZAND. 371YASNA 20 - ZAND, OR COMMENTARY, ON THE ASHEM VOHU. 371CATECHETICAL ADDITION. 372YASNA 21 - CATECHETICAL ZAND, OR COMMENTARY UPON THE YENHE HATAM. 372YASNA 22 - THE SACRIFICE CONTINUES. 373YASNA 23 - THE FRAVASHIS OF THE SAINTS; PRAYERS FOR THEIR APPROACH. 374YASNA 24 - PRESENTATIONS. 374YASNA 25. 375YASNA 26 - THE FRAVASHIS; SACRIFICE AND PRAISE TO THEM. 376YASNA 27 - PRELUDE TO THE CHIEF RECITAL OF THE AHUNWAR. 377Ahunavaiti Gatha. 378YASNA 28. 378YASNA 29. 378YASNA 30. 379YASNA 31. 380YASNA 32. 382YASNA 33. 383YASNA 34. 384YASNA HAPTANGHAITI. 385viii
YASNA 35 - PRAISE TO AHURA AND THE IMMORTALS; PRAYER FOR THEPRACTICE AND DIFFUSION OF THE FAITH. 385YASNA 36 - TO AHURA AND THE FIRE. 386YASNA 37 - TO AHURA, THE HOLY CREATION, THE FRAVASHIS OF THE JUST,AND THE BOUNTIFUL IMMORTALS. 387YASNA 38 - TO THE EARTH AND THE SACRED WATERS. 387YASNA 39 - TO THE SOUL OF THE KINE, &C. 388YASNA 40 - PRAYERS FOR HELPERS. 388YASNA 41 - A PRAYER TO AHURA AS THE KING, THE LIFE, AND THEREWARDER. 388YASNA 42 - A SUPPLEMENT TO THE HAPTANGHAITI. 389Ushtavaiti Gatha. 389YASNA 43. 389YASNA 44. 391YASNA 45. 392YASNA 46. 393Spentamainyush Gatha. 395YASNA 47. 395YASNA 48. 395YASNA 49. 396YASNA 50. 397Vohukhshathra Gatha. 398YASNA 51. 398YASNA 52 - A PRAYER FOR SANCTITY AND ITS BENEFITS. 400Vahishtoishti Gatha. 400YASNA 53. 400YASNA 54 - The Airyema-Ishyo. 401YASNA 55 - THE WORSHIP OF THE GATHAS AS CONCLUDED, THAT OF THESTAOTA YESNYA AS BEGINNING. 401YASNA 56 - INTRODUCTION TO THE SROSH YASHT. 402YASNA 57 -- THE SROSH YASHT. 403YASNA 58 -- THE FSHUSHO MATHRA. 406YASNA 59 - MUTUAL BLESSINGS. 407YASNA 60 - PRAYERS FOR THE DWELLING OF THE SACRIFICER. 407YASNA 61. 408YASNA 62 - TO THE FIRE. 409YASNA 63. (See Y15. 2; Y66. 2; Y38. 3. ). 410YASNA 64. (See Y46. 3; Y50. 6-11. ). 410YASNA 65 - TO ARDVI SURA ANAHITA, AND THE WATERS. 410ix
YASNA 66 - TO THE AHURIAN ONE. 412YASNA 67. 412YASNA 68 - TO THE AHURIAN ONE, AND THE WATERS. 412YASNA 69. 414YASNA 70 - TO THE BOUNTIFUL IMMORTALS, AND THE INSTITUTIONS OFRELIGION. 414YASNA 71 - THE YASNA CONCLUDING. 415YASNA 72. 417AVESTA: VISPERAD (Extensions to the liturgy). 417VISPERAD 1. 417VISPERAD 2. 418VISPERAD 3 - BEGINNING OF THE HAOMA OFFERING; ROLL-CALL OF THEPRIEST. 419VISPERAD 4. 420VISPERAD 5. 420VISPERAD 6. 421VISPERAD 7. 421VISPERAD 8. 421VISPERAD 9. 422VISPERAD 10. 422VISPERAD 11. 423VISPERAD 12. 424VISPERAD 13. 425VISPERAD 14. 425VISPERAD 15. 426VISPERAD 16. 426VISPERAD 17. 426VISPERAD 18. 427VISPERAD 19. 427VISPERAD 20. 427VISPERAD 21. 427VISPERAD 22. 428VISPERAD 23. 428AVESTA: FRAGMENTS:. 428AOGEMADAECA'. 428Afrin Paighambar Zartusht. 435'Ashem Vohu:. 435Hadhokht Nask. 437x
Vishtasp Yasht. 440xi
THE ZEND-AVESTA PART ITHE VENDIDADTRANSLATED BYJAMES DARMESTETERINTRODUCTION.CHAPTER I. THE DISCOVERY OF THE ZEND-AVESTA.THE Zend-Avesta is the sacred book of the Parsis, that is to say, ofthe few remaining followers of that religion which feigned over Persiaat the time when the second successor of Mohammed overthrew theSassanian dynasty, and which has been called Dualism, or Mazdeism, orMagism, or Zoroastrianism, or Fire-worship, according as its maintenet, or its supreme God, or its priests, or its supposed founder, orits apparent object of worship has been most kept in view. In less thana century after their defeat, nearly all the conquered people werebrought over to the faith of their new rulers, either by force, orpolicy, or the attractive power of a simpler form of creed. But many ofthose who clung to the faith of their fathers, went and sought abroadfor a new home, where they might freely worship their old gods, saytheir old prayers, and perform their old rites. That home they found atlast among the tolerant Hindus, on the western coast of India and inthe peninsula of Guzerat. There they throve and there they live still,while the ranks of their co-religionists in Persia are daily thinningand dwindling away.As the Parsis are thc ruins of a people, so are their sacred books theruins of a religion. There has been no other great belief in the worldthat ever left such poor and meagre monuments of its past splendour.Yet great is the value which that small book, the Avesta, and thebelief of that scanty people, the Parsis, have in the eyes of thehistorian and theologist, as they present to us the last reflex of theideas which prevailed in Iran during the five centuries which precededand the seven which followed the birth of Christ, a period which gaveto the world & Gospels, the Talmud, and the Qur'ân. Persia, it isknown, had much influence on each of the movements which produced, orproceeded from, those three books; she lent much to the firstheresiarchs, much to the Rabbis, much to Mohammed. By help of the Parsireligion and the Avesta, we are enabled to go back to the very heart ofthat most momentous period in the history of religious thought, whichsaw the blending of the Aryan mind with the Semitic, and thus openedthe second stage of Aryan thought.Inquiries into the religion of ancient Persia began long ago, and itwas the old foe of Persia, the Greek, who first studied it. Aristotle,Hermippus; and many others wrote of it in books of which,unfortunately, nothing more than a few fragments or merely the titleshave come down to us. We find much valuable information about it,scattered in the accounts of historians and travellers, extending overten centuries, from Herodotus down to Agathias and Procopius. It wasnever more eagerly studied than in the first centuries of the Christianera; but that study had no longer anything of the disinterested and1
almost scientific character it had in earlier times. Religious andphilosophic sects, in search of new dogmas, eagerly received whatevercame to them bearing the name of Zoroaster. As Xanthus the Lydian, whois said to have lived before Herodotus, had mentioned Zoroastrian{Greek Lo'gia}, there. came to light, in those later times, scores oforacles, styled {Greek Lo'gia tou Zwroa'strou}, or 'Oracula Chaldaïcasive Magica,' the work of Neo-Platonists who were but very remotedisciples of the Median sage. As his name had become the very emblem ofwisdom, they would cover with it the latest inventions of their everdeepening theosophy. Zoroaster and Plato were treated as if they hadbeen philosophers of the same school, and Hierocles expounded theirdoctrines in the same book. Proclus collected seventy Tetrads ofZoroaster and wrote commentaries on them but we need hardly say thatZoroaster commented on by Proclus was nothing more or less than Procluscommented on by Proclus. Prodicus the Gnostic had secret books ofZoroaster; and upon the whole it may be said that in the firstcenturies of Christianity, the religion of, Persia was more studied andless understood than it had ever been before. The real object aimed at,in studying the old religion,
THE ZEND-AVESTA PART I THE VENDIDAD TRANSLATED BY JAMES DARMESTETER INTRODUCTION. CHAPTER I. THE DISCOVERY OF THE ZEND-AVESTA. THE Zend-Avesta is the sacred book of the Parsis, that is to say, of the few remaining followers of that religion which feigned over Persia at the time when the second successor of Mohammed overthrew theFile Size: 1MBPage Count: 458
THE ZEND-AVESTA PART I THE VENDIDAD TRANSLATED BY JAMES DARMESTETER Sacred Books of the East, Volume 4. Oxford University Press, 1880. {scanned at sacred-texts.com January-May/2001} {p. vii} CONTENTS. CHAPTER INTRODUCTION. P I. THE DISCOVERY OF THE ZEND-AVESTA II. THE INTERPRETATION OF THE ZEND-AVESTA x
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Preface to the English Edition of the Khordeh Avesta-Bā-Māyeni The oldest Zoroastrian religious scripture, as preserved at present, is known as the Avesta. A section of this Avesta is known as the "Khordeh-Avesta' which means the "Smaller (i.e. Selected) Avesta". This is the book of daily prayers of the Zoroastrians.
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1.Zend Avesta is a corrupt form of Chhanda Avastha. 2.At least sixty percent of the words in Zend Avesta are of pure Sanskritic origin. 3.There is grammatic similarity in the language of the Vedas and the Avesta. 4.The corruption of Sanskrit words has followed a particular pattern.For
brother’s life ended in death by the hands of his brother. We are going to see what the Holy Spirit revealed that caused the one to murder his flesh and blood. We are also going to see God’s expectation and what he needed to operate in as his brother’s keeper. My desire is for us to all walk away with a greater burden for each other as we see each other as ourselves and uphold each other .
