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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Maman rai lakhmaycl-i Auhar- mazd liamai yashtamuiu’d, va kar-i li yadiined? H28and translated in p. Srosh Yasht Hadokht, v. After drinking mang and thus making an extra-terrestrial journeyhis doubts are resolved.

Book of Arda Viraf

In the following words, the orthographies are not quite correspon- dent: Denman zak av ait mun zak chiba bara tajid-i lak madam val li hankhetimad. Then Srosh the pious, and Adar the angel, took hold of my hand; vidaf and I was led by them from place to place. Hie, K20, K26 om. Bara yatun, vad val lak frdz numdyam zak var-i av-i chiba-i khavid mun madam val li hankhetund. It is not easy to prove any of these assumptions, but it is perfectly easy to compare the pos- sibly virxf pronunciation of the Glossary with the undoubtedly contemporary authority of the Sasanian inscriptions ; and the result of such a comparison is that out of the 51 Huzvaresh atda identified in the Sasanian inscriptions, as given in the lists on p.

Then I saw virzf souls of those whom serpents stung ard ever gnawed. Hig omits from this to 7, 6. I came back again to the Chinwad bridge. H, jud- Sans, vibhindanti. EraSas, Aircin Z. MSS, add htm virsf J f A. Such ones are the following: The contents of the Arda-Viraf namak exhibit a fair specimen of the practical working of the Zoroastrian religion and code of law. The colophons must, therefore, have been copied, by the writer of this codex, from the original MSS.


And then Viraf joined his hands on his breast before the Mazdayasnians, and said to them 22 thus: Now a large assembly was convened at the celebrated temple of the Frobag fire. The introduction, which in the present work fills three chapters of some length, is certainly a later addition. His and other Paz.

Unbehevers eat their own excrement Den- man ruban-i valmanshan neshmanan man kudak-i nafshman shir hi ye- habund, nizar va tapah virfa 6 va gudftih-i stih rai, shir val kudak-i khadihan yehabund. This is the usual plan of the Pazand writers, but when rigidly followed, it leads to such unnatural results that it has been abandoned for the more natural and regular system adopted in the text, i xxvi Introductory Essays.

Vahshi Bafqi — ‘Orfi Shirazi.

Vatm tdrikl ava s’lhast, ku agar hamd hcjam khuska andar geha avar it dtash nihdd, andar a tiimitum dozhakha chand muste roshani tie bahod. Afterward, Srosh the pious, and Adar the angel, took hold of my hand, and I went thence onward.

The duties of the seven Ameshaspends, in Pahlavi. Hig and other Paz. Pranamah Ahurnimajdaddatuh amarebhyas’cha gurutarebhyah, 82 prana- mas’cha punyatmano Jaratlius’trat Spitamaputrat, 83 pranamas’cha Srosat punyatmakat ades’apati, 84 pranamas’cha xVdarat iajdat, 8′ prana- mas’cha uttamadiner-Majdaiasnyah, 86 pranamas’cha s’ubhat samadha- nachcha yat muktatmanau svargaloke.

His remaining answers are: And he led me on to a place, and showed the blue water of a large tank, vjraf and said: It is from bhdga, Z.

The suffix OQy is used arfa two purposes. The first place he came to, after having passed the bridge, was the abode of the Hamestagdn i.

I also saw the soul of a man 2 who was suspended by one leg in the darkness of hell [or hell of darkness]; 3 and he had an iron sickle nameeh his hand, and ever gashed his own chest and armpits [or loins], 4 and naneh iron spike was driven into his eye. To him she spoke thus: Yaityuned dapiro-i danak va farzanako.

I also saw the soul of a woman 2 whose whole body the noxious creatures khrafstars ever gnawed. As the soul of Yiraf was about to quit the body, it was necessary that the latter should be treated as a dead body, and be kept thirty footsteps away from fire, water and other holy things; see Vend. He was then carried back to Ahura-mazda, admonished by him, and entrusted with a message to the Mazdayasnians, that the only way to heaven was the keeping of the Zoroastrian religion, and that all is perishable and becomes dust except he who, in the world, repeats the Ashem-vohu formula’, and performs duties and good works, that is to say, he alone is privileged to rise on the day of resurrection.


Drust lipamman lak Arda Yiraf-i khavid chiba-i Mazdayasnan petkhambar. They say that when Ardashir Babagan was king, as he settled him- self in the monarchy, he slew ninety kings some say he slew ninety-six kingsand olfared the world of enemies, and restored it to tranquilhty. The story of Akhd-i Jadu and G-osht-i Paryan. This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian often versified and with illustrations.

The Book of Arda Viraf

Den- man ruban-i valman darvand gabra munash kmi-marz kabed kavd ; 8 va avaiun v ar eno-kAmakih rat, neshman-i khadihan sarUund. IIis he [one line partly cut ofl’ by the binder] durast rust gold ; Sans, yat Horm- mijdo hliavdmi sarveshdm patutayd sundaratayd satyatayd bn’ihi.

West with his usual care. It relates that Akht, the sorcerer, went to the city of Enigma-expounders, and threatened to destroy it ardz its inha- bitants, unless some of them were able to solve thirty- three nammeh which he would ask them. J only in Hga. Den- man ruban-i valraan darvand ncshmon niunash, pavan stib, yin shui va sardar-i nafshman dad-pasukhoih hard. A third version in Persian verse was composed by destur ISoshir- van Marzban Kirmani, and a copy of it is contained in fol.