Since several long passages in the Book of Arda Viraf, on the fate of the soul by the celebrated Parsi traveller Kaiis2, who had come ‘ The Ardai Viraf Nameh. The revelations of Arda Viraz (‘righteous Viraz’), or Viraf, as his name has been The Ardai Viraf Nameh; or, the Revelations of Ardai Viraf. Arda Viraf Nameh: The Original Pahlavi Text [Anonymous] on * FREE* shipping on qualifying offers. This work has been selected by scholars as .
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G6sht-i Fryano was recommended as the best solver of enigmas, and after Akht had namh endeavoured to get him to defile himself by involuntary contact with dead matter, whereby he would have lost the assistance of the holy spirits, G6sht-i Fryano prepares to solve the thirty-three enigmas, most of which are of a trivial character. As their good and evil works are equal, they must always remain in the same condition, until the day of resurrection; for their good works are strong enough to prevent them from going to hell, and the evil ones too strong to permit their passage to heaven ch.
No one sees the other; every- one thinks he is alone Denman ruhdndn zak-i man? Lekum, amat pavan stih, shivan srda va XVI. And that Viraf had seven sisters, 2 and all those seven sisters were as wives of Viraf; 3 they had also learned the religion of heart, and recited the prayers.
Book of Arda Viraf
J only in D. Another time they were care- ful, and from the midst of these, they selected forty men, who possessed a recollection of the whole of their Avesta.
K,o has for yo. I also saw the soul of a man 2 who, from head to foot, remained stretched upon a rack; 3 and a thousand demons trampled upon him, and ever smote him with great brutality and violence. Samuel Guise, and its age can be approximately ascertained from the fact that the MS. Denman tanuan maman vanas kard, mim rubaii angun padafras yedruned? Yasna 4’2, n, 5, e. The same as G in He. His darjashnt, Sans, drohapara ; Dest, suggests garzishmli, but He and K20 have the circumflex.
Three fargards of the Hadokht Nask, Z. J only in K20, Kjb. He appears to have held a high rank, which was probably hereditary, as it is still claimed by a high Parsi family at Surat, though not acknowledged by the majority.
It was a most affecting spec- ‘tacle to witness the awakening conscience exhibiting itself in trickling ‘tears’. Yushman mahavato nayet, 44 vyaghrah khadantu, 45 bhavatinaii sviye asthini svasanakarshatu, 46 Pas’chat Ardda-Gvira-purusheiw, yathaiva drishtaii tat Gustaspo raja kopaii chakre, santoshah pradattah; arxa sacha purato Gustasparaja agachehhat, 48 hastau kakshayaii vyadhat, 49 stuticha prachurafi cha- kara, 50 techa avochat: For the sounds of the Huzvaresh words, wdiich the Pazand nearly always translates, the traditional guide is the Pah- lavi-Pazand Glossary, and Destur Peshotan, in the preface to his use- ful Pahlavi Grammar i, argues that this Glossary, being more than years old, must have been compiled at a time when the pronun- ciation of the Huzvaresh words was well known; he cannot, theiefore, recommend any deviation from the pronunciation so recordel, and he attributes its variations from other Semitic languages to corruption when the foreign words were first adopted by the I’ersians Gram.
They say that when Ardashir Babagan was king, as he settled him- self in the monarchy, he slew ninety afda some say he slew ninety-six kingsand olfared the world of enemies, and restored it to tranquilhty.
ARDĀ WĪRĀZ – Encyclopaedia Iranica
In accordance with these remarks, the limits of careful etymology may be nsmeh by the following rules: Den- man rubdn-i valmanshan homand, munshdn abidar yin amidar kard; 6 va amat bara zad homand, abidar madam la padtraft] 7 va kevan garzishn min abidar hamai vadund. The assembly of desturs, mentioned in the text, would therefore appear to have been held in Kiibulistan.
Today it is the official language of IranTajikistan and one of the two official languages of Afghanistan. They resolved upon sending one from among them ‘from the land of the living to the land of the dead ‘to ask the heavenly spirits whether, or not, the different religious ceremonies performed by the priests had the desired effect.
His work is more condensed than that of destur Zaratusht, but appears to be derived from the same sources, as it agrees with it in referring the introduction to the time of Ardashir Papakan.
And afterward, those seven men sat down; 34 and, from the seven, three were selected; and from the three, one only, named Viraf; 35 and some call him the Nishapurian. Then I saw the soul of a man whose tongue was cut out; 2 and they ever drag him by the hair, and scatter about the dead refuse [probably the hair pulled out by the roots], and measure it with a bushel.
And Viraf washed his head and body, and put on clean clothes, and perfumed himself with sweet scent ; he stood before the fire, and repented of all sins. And afterward, I put forth the first footstep to the star track, on Humat, the place where good thoughts humat are received with hospitality. A second version in Persian verse was written, in A. I also saw the soul of a man who was held in the atmosphere, 2 and fifty demons ever flogged him, before and behind, with darting serpents.
In all the MSS. Aarda Majdaiasnebhyah ekam apapataram uttamatarancha, 9 mangicha khadituii dadami, 10 yavat atma tasmin prades’e prayati, 11 nirikshayati atmanan yo Spitamaputrasya punya-atmano Jarathus’trasya, 12 nirikshayaticha dhyanam Ahurmmajdasya amaranancha gurutaranam, 13 nirikshayaticha svargabhuvana-Chandorapuhulancha setun Rasna-iajnan satyam, 14 viarf ikshayaticha narakabhuvanam atmanas’cha ye durgatimataii narakabhu- vanam; 15 vis’eshatas’cha janati idam punyaii yat vayam Majdatsna kurmmahe, asti kiiiva nalii; 16 asmakam prabodhatayaii samanayati, 17yadyasti adhyavasayaii kurmmaho, yadi nasti no kurmahe.
The reader must be prepared to meet with a few type broken in the press, of which the following have been noticed: Part of Yasht 17,2, Valmanshan maman vanas kard, mun ru- hdnd angiin giran padafras yedruned?
Of the Persian prose versions, one is con- tained in H28, Xo. Mainyo-i Khard 37, 4. Since several long passages in the Book of Arda Viraf, on the fate of the soul after death, are taken from original Avesta texts, such as are to be found in namej fragments of the HadCkhl Nask which arc still extant, I Ihouglit it expedient to add, in a e f a c e. It ishow- evernot improbable that it may be based on a more original account.
Regarding the nature of the punishments which are described, there is considerable variety.