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YASNA XXXIV.
89
Teach Thou us the paths through Righteousness, those verily trod by (Thy) Good Mind 1 as he lives within Thy saints .
13. (Do I ask what is that path ?) That way which Thou declarest to me as the path of the Good Mind, · O Ahura! (is made in its parts by) the religious precepts and laws of the Saviours, wherein the welldoer thrives * from (his) Righteousness. And it marks for the good a reward of which Thou art Thyself the bestower.
14. For that (reward), O Mazda! ye have given as the one to be chosen for (our) bodily life through
· The Pahlavi has the gloss : Teach us the way of the original religion.
* Neryosangh : Kim te sammârganam skila, kâryam, te kim mahânyâyitaram?) Kah kâmah? Kaka yushmâkam stutih? Kaka yushmâkam igisnih? Srinomi, Mahagñâninl prakrishtam brâhil yat ketsi* dharmasya sammârganam, (aho viseshena pasya ! tasmât mahânyâyitarât kuru !] Sikshâpaya* asmâkam dharmasya mârgam uttamena svâdhinam manasa. (Mârgam yam parvanyâyavantam asmabhyam brûhi.]
• Observe the certainty of a subtle meaning, the way is the consciences or laws.'
• Geldner has admirably suggested a comparison with vrag on account of the connection 'way.' But as this necessitates two urvâz=vrâz, and as Ahura is spoken of as dwelling' in 'paths,' I do not think that thriving in paths' is very difficult. The prominent thought is not the going, but the right going. That path indicates a reward (so also the Pahlavi kâshido, Ner. âsvâdayan). But we must be thankful for the keen and vigorous discussion. Compare urvakhshanguha gâya gighaêsa. The Pahlavi has hûravâkh-manih and in Y. XLIV, 8. If vrag is compared, the idea must be happy progress; but varh (Justi) seems the more obvious correspondent.
Asha, very often personified, is a stronger expression than correctly.'
Of course our life on earth, merely in the bodily state. Comp. Y. XXVIII, 3. There astavataskâ evidently means of earth, mananghô, 'of heaven' (-of corporeal-of mind, without body).
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