________________
THE GÂTHAS.
last) by the (immortal') two to the home of (Thy) Good Mind (in Heaven) ?!
16. (And) this entire : (reward of the righteous) is from that Best One who teaches in the wide (mental) light of the pious °, ruling (as supreme), O Mazda Ahura ! whose are my woes and my doubt
not inclined). He also read somewhat as follows: anâis avaênî (?) as ye=from his non-inclination he was blind who belongs to the Karpan and to the Kavi). Whether a truer text is indicated by him here is doubtful on account of XLIV, 13, and its nâshâmâ; but the unvarying explanation of the Kavis as blind probably derives its origin from some such reading here, or elsewhere in lost documents.
Certainly if ais can be used as a particle, anâis is not altogether impossible in some such sense. Moreover, the Pahlavi translation here and elsewhere has afforded us such a multitude of valuable concretes, that we shall do well to think twice before we reject its most startling suggestions. Lit. trl.what things are of the K.
1 The Pahlavi translation gives a fine suggestion in the concrete sense here; seeing the dual ábyâ, it explains it as referring to Haurvatât and Ameretatât, which is very probably correct. So Spiegel also renders. It is very difficult to decide in which sense yeng daintî nóit jyâteus khshayamaneng vasô is to be taken. If in an evil sense (as vase-khshayant is sometimes elsewhere taken) one might think of such a rendering as this: I have driven the Karpans' and Kavis' disciples hence to those (evil rulers) whom they (my servants) render no longer wanton tyrants over life. But these (my champion saints) shall be borne by the two to the home of Thy Good Mind. But strict grammar demands of us that tôi should . refer back to yeng. Accordingly I suggest as above first.
. Observe that Vohu Manah equals heaven. Recall XXX, 4, but for the holy Vahista Manah; that is heaven.'
The Pahlavi has ham; Neryosangh has sarvam. * Reading sâk(a)yāskît (P, skyaskit; Pahlavi, âmůkhtisno (sic); Ner., sikshâpanam). Otherwise syaskil, which may well mean
lying, reposing' in the wide (mental) light of the pious (or of the offering). Geldner lately admirably suggests a 2nd sg.
Pavan farâk hû hûshih.
If this best one' is the Ratu of XXXIII, I, all is grammatically clear; but the expressions are rather strong in view of
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