is often simply the Pahlavi
a little lengthened and equivalent to ya (aya).
does not merely stand for ya (aya), but it is sometimes the correct writing for those letters. (Useless repetitions are curtailed.)The Zend Avesta, Part III (SBE31), L.H. Mills, tr. [1886], at sacred-texts.com
1. I desire to approach 1 the Zaothras 2 with my worship. I desire to approach the Baresman with my worship. I desire to approach the Zaothra conjointly with the Baresman in my worship, and the Baresman conjointly with the Zaothra. Yea, I desire to approach this Zaothra (here),and with this (present) Baresman, and I desire to approach this Baresman conjoined with this Zaothra with my praise 3; and I desire to approach this Baresman with praise provided with its Zaothra with its girdle, and spread with sanctity.
2. And in this Zaothra 3 and the Baresman I desire to approach Ahura Mazda with my praise, the holy
lord of the ritual order, and the Bountiful Immortals, (all) those who rule aright, and who dispose of all aright, these also I desire to approach and with my praise.
3. And in this Zaothra. with this Baresman I desire to approach the Asnya with my praise. I desire to approach the Hâvani with my praise, the holy lord of the ritual order, and Sâvanghi and Vîsya, the holy lords of the ritual order. And in this Zaothra with this Baresman I desire to approach Mithra with my praise, of the wide pastures, of the thousand ears, and of the myriad eyes, the Yazad of the spoken name, and Râman Hvâstra with him, the holy lord of the ritual order.
4. And in this Zaothra and with the Baresman I desire to approach Rapithwina with my praise, the holy lord of the ritual order; and Frâdatfshu and Zantuma, the holy lords of the ritual order; and in this Zaothra with this Baresman I desire to approach toward Righteousness the Best with my praise, and with him the Fire, Ahura Mazda's son.
5. And in this Zaothra with this Baresman I desire to approach Uzayêirina with my praise, and Frâdat-vîra and Dahvyuma 1, the holy lords of the ritual order; and with them that lofty lord, the kingly and brilliant Apãm-napât 2, of the fleet horses, and likewise the water Mazda-made and holy,
6. And Aiwisrûthrima, (and) Aibigaya, the holy lord(s) of the ritual order, and Frâdat-vîspãm-hugâiti, and Zarathustrôtema, the holy lord, and the good, heroic, and bountiful Fravashis of the saints, and the women who have many sons, and a peaceful and prosperous home-life that continues without reverse throughout the year, and Force well-shaped and
stately, and the Victorious-blow Ahura-given, and the Victorious Ascendency (which it secures), and (7) Ushahina, the holy lord of the ritual order, Beregya and Nmânya, the holy lords of the ritual order, and Sraosha, Obedience, the blessed and the stately, who smites with the blow of victory, furthering the settlements, the holy lord of the ritual order, and Rashnu, the most just, and Arstât, who furthers the settlements, and causes them to increase.
8. And in this Zaothra with this Baresman I desire to approach the Mâhya, the monthly festivals with my praise, the new moon and the waning moon (the moon within), the holy lords of the ritual order, and the full moon which scatters night, (9) and the Yearly festivals, Maidhyô-zaremaya, the holy lord of the ritual order, and Maidhyô-shema, and Paitishahya, and Ayâthrima, the promoter, who spends the strength of males, and Maidhyâirya and Hamaspathmaêdhaya, and the seasons, the holy lords of the ritual order.
10. And in this Zaothra with this Baresman I desire to approach all the lords of the ritual order with my praise, the three and thirty who come the nearest round about our Hâvanis, who are those lords (and seasons) of Righteousness the Best, which were inculcated by Mazda, and spoken forth by Zarathustra.
11. And in this Zaothra with this Baresman I desire to approach Ahura and Mithra with my praise, the lofty, eternal, and the holy two; and I desire to approach the stars, moon, and sun with the Baresman plants, and with my praise, and with them Mithra the governor of all the provinces, and Ahura Mazda the radiant and glorious, and the good, heroic, bountiful Fravashis of the saints, (12) and thee, the Fire,
[paragraph continues] Ahura Mazda's son, the holy lord of the ritual order, with all the fires! And I desire to approach the good waters in this Zaothra with this Baresman with my praise, all best waters, Mazda-made and holy, and all the plants which are Mazda-made and holy.
13. And I desire to approach the bounteous Mãthra in this Zaothra with this Baresman, and with my praise, the most glorious as it is, and with it the law instituted against the Daêvas; yea, I desire to approach the Zarathustrian law with my praise, and (with it) its long descent, and the good Mazdayasnian Religion (as complete).
14. And I desire to approach Mount Ushi-darena in this Zaothra, with this Baresman with my praise, Mazda-made, and glorious with sanctity, the Yazad-(mount). And I desire to approach all the mountains with my praise, glorious with sanctity as they are, and with abundant glory, Mazda-made, and holy lords of the ritual order; and I desire to approach the mighty kingly Glory Mazda-made and unconsumed; yea, (even) the mighty unconsumed Glory Mazda-made. And I desire to approach Ashi Vanguhi (the good blessedness) in my praise, the brilliant, lofty, powerful, and stately, saving by inherent power. Yea, I desire to approach the Glory Mazda-made with my praise; and I desire to approach the Benefit conferred by Mazda.
15. And in this Zaothra with this Baresman I desire to approach the Blessing, pious and good, and the pious and holy man who utters it, and the mighty and redoubted Curse of the wise, the Yazad.
16. And in this Zaothra with this Baresman I desire to approach these waters with my praise, and these lands and plants, and these places, districts,
and pastures, and these dwellings with their springs of water 1, and this land-ruler, who is Ahura Mazda.
17. And in this Zaothra with this Baresman I desire to approach all the greatest lords with my praise, the day-lords, and the month-lords, those of the years, and of the seasons, and the good, heroic, bountiful Fravashis of the saints.
18. And in this Zaothra with this Baresman I desire to approach all the holy Yazads with my praise; yea, even all the lords of the ritual order, Hâvani at his time, and Sâvanghi at his time, and all the greatest lords of the ritual at their proper times.
203:1 Referring yâs to its more original sense. Or read, 'I desire the approach of' the various objects of worship, which may be correct, as we understand the genius of each several object to be invoked. Aside from this, a desire 'to approach' seems quite necessary to fill out the sense here. Many of the objects referred to were already present, although some, like 'the mountains,' needed to be spiritually approached, or indeed invoked.
203:2 Zaothra seems to me hardly a vocative here. If declined as other nouns, it would seem to be exceptionally a masculine; compare ahmya zaothrê below. I should feel constrained to regard it here as a masc. plural accusative (comp. haoma).
203:3 If zaothrê is not a loc. masc. it may be used with the loc. masc. pronoun irregularly. It would then equal Zaothraya. The letter
is often simply the Pahlavi
a little lengthened and equivalent to ya (aya).
does not merely stand for ya (aya), but it is sometimes the correct writing for those letters. (Useless repetitions are curtailed.)
204:1 hv = h before y.
204:2 Sometimes Napât-apãm.