د از آن قبیل است و از رسالۀ قدیمی که مسمی به برناباس است ...



October 5, 2004

Ted McDonald

PO Box 698

Carlsborg, WA 98324

Email: ted@a-

Phone: 360-683-0967 (home)

Phone: 360-683-8300 ext. 312 (work)

Dr. Ali A. Jafarey

10292 Carlotta Ave

Buena Park, CA 90620

Phone: 714-952-1450

Fax: 714-952-1474

Email: jafarey@

has of Avesta and Pahlavi books.

Avesta-Pahlavi text page 101

Gif image of text

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My typing in the next live below. I am guessing about the characters. This is an Avesta font.

m&»qiatpah mImUb itiap

Avesta-Pahlavi text page 102

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Miswanogatus (Fargand XIX). It was the place "assigned to

the souls of those whose deeds of virtue and vice balance each 1 other." In Pahlavi it was

called Miswat-gas. The Zoroastrians held that the space between heaven and hell is the

same as between light and darkness. The idea of a special place reserved for those whose

good deeds equal their evil ones has passed into other religions also.

Misvana gatva, another name of the heavenly spaces; it designates heaven as the abode and source of all blessings, of all or saoka.

YASNA 33.

1.

According as it is with the laws that belong to the present life, so shall the Judge act with most just deed towards the man of the Lie and the man of the Right, and him whose false things and good things balance (in equal measure).

Yasna 33.

,(`,TOz)

,Ayheyuruoap ,SuVhMa ,AtAd ,AY ,EtiaCvraW ,Aqi ,SiAqaY 1

,EnuACa ,AcTayh ,AcEatawgvrd ,AtSizar ,AnaqoayK ,SUtar 

.,AwzvrA ,iOh ,AcAY ,Ayhaqim ,EtiasAymvmVh ,AcAyFeY 

THE BOOK OF ARDA VIRAF (Pahlavi)

CHAPTER 6. [Hamistagan (Purgatory)]

1. I came to a place, (2) and I saw the souls of several people, who remain in the same position. (3) And I asked the victorious Srosh the pious, and Adar the angel, thus: 'Who are they? and why remain they here?'

4. Srosh the pious, and Adar the angel, said (5) thus: 'They call this place Hamistagan (the ever stationary); (6) and these souls remain in this place till the future body; (7) and they are the souls of those men whose good works and sin were equal. (8) Speak out to the worlds thus: 'Let not avarice and vexation prevent you from doing a very easy work, (9) for every one whose good works are three Srosho-charanam more than his sin goes to heaven; (10) they whose sin is more go to hell; (11) they in whom both are equal remain among these Hamistagan till the future body.' (12) Their punishment is cold, or heat, from the revolution of the atmosphere; and they have no other adversity.'

31. The Hameshta-gehân of the Parsis reminds one of the purgatory of the Christians and the "Aeraf" of the Mahomedans.



Avesta-Pahlavi text page 192

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Pahlavi text page 192

Arta Viraf Namak. Chapter 7:1-4?

CHAPTER 7. [The Star Track]

And afterward, I put forth the first footstep to the star track, on Humat, the place where good thoughts (humat) are received with hospitality. (2) And I saw those souls of the pious whose radiance, which ever increased, was glittering as the stars; (3) and their throne and seat were under the radiance, and splendid and full of glory. 4. And I asked Srosh the pious, and Adar the angel, thus: 'Which place is this? and which people are these?'

Chapter 7:1. And afterward, I put forth the first footstep to the star track, on Humat, the place where good ‎thoughts (humat) are received with hospitality. (2) And I saw those souls of the pious whose ‎radiance, which ever increased, was glittering as the stars; (3) and their throne and seat were ‎under the radiance, and splendid and full of glory. 4. And I asked Srosh the pious, and Adar the ‎angel, thus: 'Which place is this? and which people are these?' ‎ The Book Of Arda Viraf Chapter (Star Track) 7:1-4. (Pahlavi)

— The Book of Arda Viraf, Edited: M. Haug and E.W. West, Government Central Book Depot, Bombay, India, 1872, (Reprinted Oriental Press, Amsterdam, Netherlands, 1971), pp. 316.

Avesta-Pahlavi text page 193-4

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Text continued to page 194

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Arta Viraf Namak Chapter 7:4?

CHAPTER 11. [God, angels, and spiritual leaders]

Chapter 11:1. Afterward, arose Vohuman, the archangel, from a throne made of gold, (2) and he took hold of my hand; with the words 'good thought' and 'good word' and 'good deed,' he brought me into the midst of Ohrmazd and the archangels and other holy ones, (3) and the guardian angels of Zartosht Spitama, Kai-Vishtasp, Jamasp, Isadvastar the son of Zartosht, and other upholders and leaders of the religion, (4) than whom I have never seen any one more brilliant and excellent. 5. And Vohuman said (6) thus: 'This is Ohrmazd.' (7) And I wished to offer worship before him. 8. And he said to me thus: 'Salutation to thee, Arda Viraf, thou art welcome; (9) from that perishable world thou hast come to this pure, bright place.' (10) And he ordered Srosh the pious, and Adar the angel, (11) thus: 'Take Arda Viraf, and show him the place and reward of the pious, (12) and also the punishment of the wicked.' 13. Then Srosh the pious, and Adar the angel, took hold of my hand; (14) and I was led by them from place to place. (15) I also saw the archangels, and I beheld the other angels; (16) I also saw the guardian angels of Gayomard, Zartosht, Kai-Vishtasp, Frashoshtar, Jamasp, and other well-doers and leaders of the religion. The Book Of Arda Viraf Chapter [God, angels, and spiritual leaders], 11:1-16. (Pahlavi)

— The Book of Arda Viraf, Edited: M. Haug and E.W. West, Government Central Book Depot, Bombay, India, 1872, (Reprinted Oriental Press, Amsterdam, Netherlands, 1971), pp. 316.

Page 195

Chapter 101.

1. Afterwards, Srosh the pious and Adar the angel took hold of my hand, (2) and brought me forth from that dark, terrible, fearful place, (3) and carried me to the eternal light, and the assembly of Ohrmazd and the archangels.

4. When I wished to offer homage before Ohrmazd. (5) And he was gracious and said thus: 'A perfect servant art thou, pious Arda Viraf, the messenger of the Mazdayasnians; go to the material world, (6) and as thou hast seen and understood, speak truly to the worlds; (7) for I, who am Ohrmazd, am with thee; (8) everyone who speaks correct and true, I honor and know; (9) so say to the wise'.

10. And when Ohrmazd spoke in this manner, I remained astonished, (11) for I saw a light, but I saw nobody; I also heard a voice, (12) and I understood that: 'This is Ohrmazd'.

13. And he, the creator Ohrmazd, the most munificent of spirits, said (14) thus: 'Speak thou forth, Arda Viraf, to the Mazdayasnians of the world, (15) thus: 'There is only one way of piety, the way of the primitive religion, and the other ways are all no ways. (16) Take ye that one way which is piety, and turn ye not from it in prosperity, nor in adversity, nor in any way; (17) and practice good thoughts and good words and good deeds; (18) and remain in that same religion which, as received by him from me, Spitaman Zartosht and Vishtasp made current in the world; (19) and hold the proper law, but abstain from the improper. (20) And be ye aware also of this, that cattle are dust, and the horse is dust, and gold and silver are dust, and the body of man is dust; (21) he alone mingles not with the dust, who, in the world, praises piety and performs duties and good works.' (22) Perfect art thou, Arda Viraf! go and prosper; (23) since every purity and purification which you perform and keep, (24) and everything which you keep lawfully, (25) and the purification and ceremonial, when you perform them, in like manner, mindful of God, I know them all.'

26. And when I heard those words, I made a profound bow to the creator Ohrmazd.

The Book Of Arda Viraf Chapter Epilogue) 101:1-26. (Pahlavi)

— The Book of Arda Viraf, Edited: M. Haug and E.W. West, Government Central Book Depot, Bombay, India, 1872, (Reprinted Oriental Press, Amsterdam, Netherlands, 1971), pp. 316.

Pahlavi Page 195

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[1] Chapter 101:

1. Afterwards, Srosh the pious and Adar the angel took hold of my hand, (2) and brought me forth from that dark, terrible, fearful place, (3) and carried me to the eternal light, and the assembly of Ohrmazd and the archangels.

4. When I wished to offer homage before Ohrmazd. (5) And he was gracious and said thus: 'A perfect servant art thou, pious Arda Viraf, the messenger of the Mazdayasnians; go to the material world, (6) and as thou hast seen and understood, speak truly to the worlds; (7) for I, who am Ohrmazd, am with thee; (8) everyone who speaks correct and true, I honor and know; (9) so say to the wise'.

10. And when Ohrmazd spoke in this manner, I remained astonished, (11) for I saw a light, but I saw nobody; I also heard a voice, (12) and I understood that: 'This is Ohrmazd'.

13. And he, the creator Ohrmazd, the most munificent of spirits, said (14) thus: 'Speak thou forth, Arda Viraf, to the Mazdayasnians of the world, (15) thus: 'There is only one way of piety, the way of the primitive religion, and the other ways are all no ways. (16) Take ye that one way which is piety, and turn ye not from it in prosperity, nor in adversity, nor in any way; (17) and practice good thoughts and good words and good deeds; (18) and remain in that same religion which, as received by him from me, Spitaman Zartosht and Vishtasp made current in the world; (19) and hold the proper law, but abstain from the improper. (20) And be ye aware also of this, that cattle are dust, and the horse is dust, and gold and silver are dust, and the body of man is dust; (21) he alone mingles not with the dust, who, in the world, praises piety and performs duties and good works.' (22) Perfect art thou, Arda Viraf! go and prosper; (23) since every purity and purification which you perform and keep, (24) and everything which you keep lawfully, (25) and the purification and ceremonial, when you perform them, in like manner, mindful of God, I know them all.'

26. And when I heard those words, I made a profound bow to the creator Ohrmazd. The Book Of Arda Viraf Chapter Epilogue) 101:1-26. (Pahlavi)

— The Book of Arda Viraf, Edited: M. Haug and E.W. West, Government Central Book Depot, Bombay, India, 1872, (Reprinted Oriental Press, Amsterdam, Netherlands, 1971), pp. 316.

Pahlavi Page 197-8 continuous

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,OpA ,itNicat ,aydZoaY

,TAkitiUp ,acah ,TahMayarz

,mvCak-uruoW ,Oyarz ,iwa

`,mIpAwh ,m&Y ,m&naW ,iwa

,itNvDoar ,lrawru ,Em ,arqa

[2],ODvras-OpsIW ,lpsIW

The waters stand there boiling, boiling up in the heart of the sea Puitika, and, when cleansed there, they run back again from the sea Puitika to the sea Vouru-kasha, towards the well-watered tree, whereon grow the seeds of my plants of every kind by hundreds, by thousands, by hundreds of thousands. Vendidad Fargard (Purity Laws) 5:19 (Avesta)

— Darmesteter, James, Sacred Books of the East, American Edition, New York, The Christian Literature Company, 1898, pp.

Avesta words page 204 — Reference 9:65 is to what book?

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در جنگ می‌توانند آسمان و بهشت و حور و غلمانرا بچنگ آورند و جنّی نیز لفظ عربی نیست زیرا اگر از فعل جَنَّ میبود پس البته جَنین بر وزن قلیل میبود اما اشتقاقش از لفظ اَوَستاiniaj (یعنی جَینی) میباشد که آن نیز روح شریر است. و جنّت را در فارسی بهشت میگویند و این لفظ از لفظOtSihaW (یعنی وهِشنتّو) که در اَوسَتا بمعنی کامل و بهترین می‌آید مشتقّ است و زردشتیان قدیم جنّت را — uha OtSihaW (و هشتَو اَهُو) یعنی جهان بهترین مینامند چنانکه در یَسنَه ۹ سطر ۶۵ مذکور است.OtSihaW

,Suha ,OtSihaW 

Yasna 10:17

m&niniaj 

17. Thereupon spake Zarathushtra: Praise to Haoma, Mazda-made. Good is Haoma, Mazda-made. All the plants of Haoma praise I, on the heights of lofty mountains, in the gorges of the valleys, in the clefts (of sundered hill-sides) cut for the bundles bound by women. From the silver cup I pour Thee to the golden chalice over. Let me not thy (sacred) liquor spill to earth, of precious cost.

What is the meaning of these words

Two letters that come from word, Jinn Jannat

YASNA

Yasna 9

9:16. Thereupon spake Zarathushtra: Praise to Haoma. Good is Haoma, and the well-endowed, exact and righteous in its nature, and good inherently, and healing, beautiful of form, and good in deed, and most successful in its working, golden-hued, with bending sprouts. As it is the best for drinking, so (through its sacred stimulus) is it the most nutritious for the soul.

OtSihaW

19:15 (2x) 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).

OtSihaW

Pahlavi text page 205

What is this text? See Yasna

Fravashis (singular: Fravartin) are guardian angels or protecting spirits

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[3] iCawarf

Yasna 1:18. I announce (and) carry out (this Yasna) for the fravashis of the saints, the redoubted, which overwhelm (the evil), for those of the saints of the ancient lore, for those of the next of kin, and for the fravashi of (my) own soul!

m&niCawarf

و اهل اسلام آنها را ذرّات کاینات مینامند که معنی اصلی ذرّه مورچة کوچک و غبارهائیکه دِم خورشید دیده میشود میباشد و آن لفظ البته عین عربی است امّا آن اعتقادیرا که در خصوص آن ذرّات کاینات دارند از زردشتیان قدیم اخذ کرده اند زیرا زردشتیان همان خیالرا میداشتند و هر ذرّة کاینه را بزبان اوستاiCawarf و بزبان پهلوی

Pahlavi 7th line from the top of 205

(فَروُهَر) مینامیدند. و ممکن است که زردشتیان این تعلیم را از مصریان آموخته بودند امّا بهرحال اهل عرب آنرا از ایران گرفته داخل دین اسلام ساختند.

و قبل از این دیدیم که اهل اسلام لقب ملک الموترا از یهود اخذ کرده اند زیرا ایشان بدان فرشته بزبان عبری همان لقب را (یعنی מַלְאַך הַמָוֶת)

|[pic] |Pahlavi 7th line from the top of 205 |

| |rafrp |

Pahlavi text 206-207

Top of page

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در آب و آتش و امثال آنها افتاده خفه و سوخته گردد قتل او از آب و آتش نیست بلکه ملک الموت که او را در زبان اَوَستا SutODIW ,Otsa (یعنی اَستَوویدهَوتسش) میگویند ویرا هلاک میسازد (ببین کتاب و ندیداد فرگرد ۵ سطر ۲۵ الی ۳۵)

Continuous page 206-7

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chap 1&2

Bundahishn



Ahriman is like Satan

The Bundahishn ("Creation"), or Knowledge from the Zand

Translated by E. W. West, from Sacred Books of the East, volume 5, Oxford University Press, 1897.

CHAPTER 1.

0.

In the name of the creator Ohrmazd.

1.

The Zand-akas ('Zand-knowing or tradition-informed'), which is first about Ohrmazd's original creation and the antagonism of the evil spirit, and afterwards about the nature of the creatures from the original creation till the end, which is the future existence (tanu-i pasino). 2. As revealed by the religion of the Mazdayasnians, so it is declared that Ohrmazd is supreme in omniscience and goodness, and unrivaled in splendor; the region of light is the place of Ohrmazd, which they call 'endless light,' and the omniscience and goodness of the unrivaled Ohrmazd is what they call 'revelation.' 3. Revelation is the explanation of both spirits together; one is he who is independent of unlimited time, because Ohrmazd and the region, religion, and time of Ohrmazd were and are and ever will be; while Ahriman in darkness, with backward understanding and desire for destruction, was in the abyss, and it is he who will not be; and the place of that destruction, and also of that darkness, is what they call the 'endlessly dark.' 4. And between them was empty space, that is, what they call 'air,' in which is now their meeting.

5.

Both are limited and unlimited spirits, for the supreme is that which they call endless light, and the abyss that which is endlessly dark, so that between them is a void, and one is not connected with the other; and, again, both spirits are limited as to their own selves. 6. And, secondly, on account of the omniscience of Ohrmazd, both things are in the creation of Ohrmazd, the finite and the infinite; for this they know is that which is in the covenant of both spirits. 7. And, again, the complete sovereignty of the creatures of Ohrmazd is in the future existence, and that also is unlimited for ever and everlasting, and the creatures of Ahriman will perish at the time when the future existence occurs, and that also is eternity.

8.

Ohrmazd, through omniscience, knew that Ahriman exists, and whatever he schemes he infuses with malice and greediness till the end; and because He accomplishes the end by many means, He also produced spiritually the creatures which were necessary for those means, and they remained three thousand years in a spiritual state, so that they were unthinking and unmoving, with intangible bodies.

9.

The evil spirit, on account of backward knowledge, was not aware of the existence of Ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. Desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of Ohrmazd unassailed by fiends, and he saw its bravery and glory were greater than his own; so he fled back to the gloomy darkness, and formed many demons and fiends; and the creatures of the destroyer arose for violence.

11.

Ohrmazd, by whom the creatures of the evil spirit were seen, creatures terrible, corrupt, and bad, also considered them not commendable (burzishnik). 12. Afterwards, the evil spirit saw the creatures of Ohrmazd; there appeared many creatures of delight (vayah), inquiring creatures, and they seemed to him commendable, and he commended the creatures and creation of Ohrmazd.

13.

Then Ohrmazd, with a knowledge of which way the end of the matter would be, went to meet the evil spirit, and proposed peace to him, and spoke thus: 'Evil spirit! bring assistance unto my creatures, and offer praise! so that, in reward for it, ye (you and your creatures) may become immortal and undecaying, hungerless and thirstless.'

14.

And the evil spirit shouted thus: 'I will not depart, I will not provide assistance for thy creatures, I will not offer praise among thy creatures, and I am not of the same opinion with thee as to good things. I will destroy thy creatures for ever and everlasting; moreover, I will force all thy creatures into disaffection to thee and affection for myself.' 15. And the explanation thereof is this, that the evil spirit reflected in this manner, that Ohrmazd was helpless as regarded him, therefore He proffers peace; and he did not agree, but bore on even into conflict with Him.

16.

And Ohrmazd spoke thus: 'You are not omniscient and almighty, O evil spirit! so that it is not possible for thee to destroy me, and it is not possible for thee to force my creatures so that they will not return to my possession.'

17.

Then Ohrmazd, through omniscience, knew that: If I do not grant a period of contest, then it will be possible for him to act so that he may be able to cause the seduction of my creatures to himself. As even now there are many of the intermixture of mankind who practice wrong more than right. 18. And Ohrmazd spoke to the evil spirit thus: 'Appoint a period! so that the intermingling of the conflict may be for nine thousand years. For he knew that by appointing this period the evil spirit would be undone.

19.

Then the evil spirit, unobservant and through ignorance, was content with that agreement; just like two men quarreling together, who propose a time thus: Let us appoint such-and-such a day for a fight.

20.

Ohrmazd also knew this, through omniscience, that within these nine thousand years, for three thousand years everything proceeds by the will of Ohrmazd, three thousand years there is an intermingling of the wills of Ohrmazd and Ahriman, and the last three thousand years the evil spirit is disabled, and they keep the adversary away from the creatures.

21.

Afterwards, Ohrmazd recited the Ahunwar thus: Yatha ahu vairyo ('as a heavenly lord is to be chosen'), &c. once, and uttered the twenty-one words; He also exhibited to the evil spirit His own triumph in the end, and the impotence of the evil spirit, the annihilation of the demons, and the resurrection and undisturbed future existence of the creatures for ever and everlasting. 22. And the evil spirit, who perceived his own impotence and the annihilation of the demons, became confounded, and fell back to the gloomy darkness; even so as is declared in revelation, that, when one of its (the Ahunwar's) three parts was uttered, the evil spirit contracted his body through fear, and when two parts of it were uttered he fell upon his knees, and when all of it was uttered he became confounded and impotent as to the harm he caused the creatures of Ohrmazd, and he remained three thousand years in confusion.

23.

Ohrmazd created his creatures in the confusion of Ahriman; first he produced Vohuman ('good thought'), by whom the progress of the creatures of Ohrmazd was advanced.

24.

The evil spirit first created Mitokht ('falsehood'), and then Akoman ('evil thought').

25.

The first of Ohrmazd's creatures of the world was the sky, and his good thought (Vohuman), by good procedure, produced the light of the world, along with which was the good religion of the Mazdayasnians; this was because the renovation (Frashegird) which happens to the creatures was known to him! 26. Afterwards arose Ardwahisht, and then Shahrewar, and then Spandarmad, and then Hordad, and then Amurdad.

27.

From the dark world of Ahriman were Akoman and Andar, and then Sovar, and then Nakahed, and then Tairev and Zairik.

28.

Of Ohrmazd's creatures of the world, the first was the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind.

CHAPTER 2.

0.

On the formation of the luminaries.

1.

Ohrmazd produced illumination between the sky and the earth, the constellation stars and those also not of the constellations, then the moon, and afterwards the sun, as I shall relate.

2.

First he produced the celestial sphere, and the constellation stars are assigned to it by him; especially these twelve whose names are Varak (the Lamb), Tora (the Bull), Do-patkar (the Two-figures or Gemini), Kalachang (the Crab), Sher (the Lion), Khushak (Virgo), Tarazhuk (the Balance), Gazdum (the Scorpion), Nimasp (the Centaur or Sagittarius), Vahik (Capricorn), Dul (the Water-pot), and Mahik (the Fish); 3. which, from their original creation, were divided into the twenty-eight subdivisions of the astronomers, of which the names are Padevar, Pesh-Parviz, Parviz, Paha, Avesar, Beshn, Rakhvad, Taraha, Avra, Nahn, Miyan, Avdem, Mashaha, Spur, Husru, Srob, Nur, Gel, Garafsha Varant, Gau, Goi, Muru, Bunda, Kahtsar, Vaht, Miyan, Kaht. 4. And all his original creations, residing in the world, are committed to them; so that when the destroyer arrives they overcome the adversary and their own persecution, and the creatures are saved from those adversities.

5.

As a specimen of a warlike army, which is destined for battle, they have ordained every single constellation of those 6480 thousand small stars as assistance; and among those constellations four chieftains, appointed on the four sides, are leaders. 6. On the recommendation of those chieftains the many unnumbered stars are specially assigned to the various quarters and various places, as the united strength and appointed power of those constellations. 7. As it is said that Tishtar is the chieftain of the east, Sataves the chieftain of the west, Vanand the chieftain of the south, and Haptoring the chieftain of the north. 8. The great one which they call a Gah (period of the day), which they say is the great one of the middle of the sky, till just before the destroyer came was the midday (or south) one of the five, that is, the Rapithwin.

9.

Ohrmazd performed the spiritual Yazishn ceremony with the archangels (amahraspand) in the Rapithwin Gah, and in the Yazishn he supplied every means necessary for overcoming the adversary. 10. He deliberated with the consciousness (bod) and guardian spirits (farohar) of men, and the omniscient wisdom, brought forward among men, spoke thus: 'Which seems to you the more advantageous, when I shall present you to the world? that you shall contend in a bodily form with the fiend (druj), and the fiend shall perish, and in the end I shall have you prepared again perfect and immortal, and in the end give you back to the world, and you will be wholly immortal, undecaying, and undisturbed; or that it be always necessary to provide you protection from the destroyer?'

11.

Thereupon, the guardian spirits of men became of the same opinion with the omniscient wisdom about going to the world, on account of the evil that comes upon them, in the world, from the fiend (druj) Ahriman, and their becoming, at last, again unpersecuted by the adversary, perfect, and immortal, in the future existence, for ever and everlasting.

Avesta or Pahlavi text page 211-213

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YAD YASHT ("Hymn to the Earth") Yasht 19:31-38 English Sources of Qur’an p. 249-250

19. ZAMYAD YASHT ("Hymn to the Earth") Yasht 19:31-38 English Sources of Qur’an p. 249-250



31.

That clave unto the bright Yima, the good shepherd, for a long time, while he ruled over the seven Karshvares of the earth, over the Daevas and men, the Yatus and Pairikas, the oppressors, the blind, and the deaf;

32.

He who took from the Daevas both riches and welfare, both fatness and flocks, both weal and Glory; In whose reign both aliments were never failing for feeding creatures, flocks and men were undying, waters and plants were undrying;

33.

In whose reign there was neither cold wind nor hot wind, neither old age nor death, nor envy made by the Daevas, in the times before his lie, before he began to have delight in words of falsehood and untruth.

34.

But when he began to find delight in words of falsehood and untruth, the Glory was seen to flee away from him in the shape of a bird. When his Glory had disappeared, then the great Yima Khshaeta, the good shepherd, trembled and was in sorrow before his foes; he was confounded, and laid him down on the ground.

35.

The first time when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vivanghant, in the shape of a Varaghna bird. Then Mithra seized that Glory, Mithra, the lord of wide pastures, whose ear is quick to hear, who has a thousand senses. We sacrifice unto Mithra, the lord of all countries, whom Ahura Mazda has created the most glorious of all the gods in the heavens.

36.

The second time when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vivanghant, in the shape of a Varaghna bird. Then Thraetaona seized that Glory, he, the heir of the valiant Athwya clan, who was the most victorious of all victorious men next to Zarathushtra;

37.

Who smote Azhi Dahaka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses, that most powerful, fiendish Druj, that demon baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle.

38.

The third time when the Glory departed from the bright Yima, that Glory went from Yima, the son of Vivanghant, in the shape of a Varaghna bird.

Then the manly-hearted Keresaspa seized that Glory; he who was the sturdiest of the men of strength, next to Zarathushtra, for his manly courage.

Sources of Qur’an page 249

"The mighty Royal Brightness for a long time adhered to Jamshid, master of the good herd, while he reigned on the seven-climed earth, over divs and men, magicians and Paris, evil spirits and soothsayers and wizards. ... Then, when he conceived in mind that false and worthless word, the visible brightness departed from him in the form of a bird. ... He who is Jamshid, master of the good herd, Jam, no longer seeing that brightness, became sorrowful; and he, having become troubled, engaged in working hostility upon earth. The first time that brightness departed, that brightness [departed] from Jamshid, that brightness departed from Jam, son of Vivanhvat, like 2 a fluttering bird. ... Mithra took that brightness. When the second time that brightness departed from Jamshid, that brightness (departed) from Jam, son of Vivanhvat, it went away like a fluttering bird: Faridun, offspring of the Athwiyani tribe, the brave tribe, took that brightness, since he was the most victorious man among victorious men. ... When the third time that brightness departed from Jamshid, that brightness departed from Jam, son of Vivanhvat, like a fluttering bird: Keresaspa the manly took that brightness, since he was the mightiest among mighty men."

Menog-i Khrad ("The Spirit of Wisdom")

God created the world, heaven, angel, He made whole world with his light

Yasht Chapter 19 verse 31-38 King called Jamshid before history.

Jamshed is Adam

Avesta text page 216

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Avesta or Pahlavi text page 219

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Arta Viraf Namak.

Vendidad

Bundahishnih

Yasna



The Zarathushtrian Assembly

1814 Bayless Street

Anaheim, CA 92802

Telephone: (714) 520-9577 (best time: 9:00 a.m. to 12:00 noon Pacific Standard Time, 5:00 to 8:00 p.m. Greenwich Time, Monday to Friday), Fax: (714) 520-9620, E-mail: assembly@

Phoned April 30, 2004: They suggested that I phone Dr. Jafarey (spelling) at 714-952-1450

Fax: 714-952-1847 Email: jafarey@



19. ZAMYAD YASHT ("Hymn to the Earth")

43. Who killed Snavidhaka, him who killed with his nails, the stone-handed: thus did he exclaim to all around: 'I am an infant still, I am not yet of age: if I ever grow of age, I shall make the earth a wheel, I shall make the heavens a chariot;

,imha ,am&n ,SiwaDIW ,imha ,am&n ,SiwaDa 41

,imha ,am&n ,lwruat-OCEabT ,imha ,am&n ,SuyAp-itiap

,imha ,am&n ,enawapsIW ,imha ,am&n ,enawarqah

,imha ,am&n ,arqAX-apsIW ,imha ,am&n ,vSatapsIW

.,imha ,am&n ,lwarqAX ,imha ,am&n ,arqAX-uruop

Sources of Qur’an page 173

2 In the Zamyad Yesht of the Zoroastrians a somewhat similar account of speaking at birth is mentioned in connexion with the monster Snavidhka, who when still very young said: "I am still an infant, and I am not yet grown up: if I ever do grow up I shall make the earth a wheel, I shall make the heavens a chariot: I shall bring down the Good Spirit from the bright Garo-nmanem" [the highest heaven, the abode of Ahuro Mazdao, corresponding to the Muhammadan 'Arsh]: "I shall cause the Evil Spirit to rush up from miserable hell. They will bear my chariot, both the Good Spirit and the Evil Spirit, unless the manly-hearted Keresaspa slay me." The mention of the "wheel" and the "chariot" in this passage distinctly indicates Buddhist influence in Persia, and reminds us of how Buddha was said to have "turned the wheel of the Law," implying his claim to universal dominion. Hence the idea of the infant speaking at birth also is seen to be not an original Zoroastrian but a Buddhist legend.

When light of God shined to Jamshid He has good sheep at that time there was evil who reign over people. They called to people wrong word talked to people in the wrong way.

Page 211 Pahlavi

Wisdom of Heaven





AVESTA: VENDIDAD (English): Fargard 5. English Sources p. 231

19. 'The waters stand there boiling, boiling up in the heart of the sea Puitika, and, when cleansed there, they run back again from the sea Puitika to the sea Vouru-kasha, towards the well-watered tree21, whereon grow the seeds of my plants of every kind by hundreds, by thousands, by hundreds of thousands.



AVESTA: VENDIDAD (English): Fargard 5. English Sources p. 241

8. O Maker of the material world, thou Holy One! Does water kill5? Ahura Mazda answered: 'Water kills no man: Asto-vidhotu binds him, and, thus bound6, Vayu7 carries him off; and the flood takes him up8, the flood takes him down9, the flood throws him ashore; then birds feed upon him. When he goes away10, it is by the will of Fate he goes.'

9. O Maker of the material world, thou Holy One! Does fire kill? Ahura Mazda answered: 'Fire kills no man: Asto-vidhotu binds him, and, thus bound, Vayu carries him off; and the fire burns up life and limb. When he goes away, it is by the will of Fate he goes.'

AVESTA: VENDIDAD (English): Fargard 19.

Vendidad 19:36 English Sources of Qur’an 252

Vendidad 19: 36. 'I invoke the bright, blissful Paradise of the Holy Ones. 'I invoke the Garo-nmanem, the abode of Ahura Mazda, the abode of the Amesha-Spentas, the abode of all the other holy beings. 'I invoke the sovereign Place of Eternal Weal66, and the Chinwad bridge made by Mazda.

Yasht 1:30 Where the dead await. English Sources p. 252

30. Anagran.

To the eternal and sovereign luminous space; to the bright Garo-nmana; to the sovereign place of eternal Weal; to the Chinvat-bridge, made by Mazda; to the tall lord Apam Napat and to the water made by Mazda; to Haoma, of holy birth; to the pious and good Blessing; to the awful cursing thought of the wise;1 to all the holy Gods of the heavenly world and of the material one; to the awful, overpowering Fravashis of the faithful, to the Fravashis of the first men of the law, to the Fravashis of the next-of-kin; to every God invoked by his own name.

8. TISHTAR YASHT (Hymn to Tishtrya)

Yasht 8:34 English Sources of Quran p. 241

Yasht 8:34. 'Apam Napat, O Spitama Zarathushtra! divides the waters amongst the countries in the material world, in company with the mighty wind, the Glory, made by the waters, and the Fravashis of the faithful. 'For his brightness and glory, I will offer him a sacrifice worth being heard....

Yasht 13:16 English Sources of Quran p. 164

13. FRAWARDIN YASHT ("Hymn to the Guardian Angels")

16. 'Through their brightness and glory a man is born who is a chief in assemblies and meetings, who listens well to the (holy) words, whom Wisdom holds dear, and who returns a victor from discussions with Gaotema, the heretic.

'Through their brightness and glory the sun goes his way; through their brightness and glory the moon goes her way; through their brightness and glory the stars go their way.

5. ABAN YASHT ("Hymn to the Waters").

Yasht 5:31 English Sources of Quran p. 151

31. 'Ardvi Sura Anahita did not grant him that boon, although he was offering libations, giving gifts, sacrificing, and entreating her that she would grant him that boon. 'For her brightness and glory, I will offer her a sacrifice....

9. GOSH YASHT.

Yasht 9:14 English Sources of Quran p. 151

'Grant me this boon, O good, most beneficent Drvaspa! that I may overcome Azhi Dahaka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Druj, that demon, baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavack and Erenavach, who are the fairest of body amongst women, and the most wonderful creatures in the world.'

15. RAM YASHT

Yasht 15:24 English Sources of Quran p. 151

He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that I may overcome Azhi Dahaka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Druj, that demon baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavach and Erena-vach, who are the fairest of body amongst women, and the most wonderful creatures in the world.'

,lynaW-iBia ,inAwab ,TaY 

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[1] Fravashis (singular: Fravartin) are guardian angels or protecting spirits in Zoroastrianism. — See Yasna 1:18

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