handarz ī Ōšnar ī dānāg | The counsel of the wise Aošnara (HŌD)

ēk dā hazār harv mārīg-ē rāy soxan-ē ped frahang bē gōb!

fradum hunar ped mardōmān xrad veh.

ēk kē društ-+ēvāzīhā soxan ō kasān nē gōbed, ud didīgar kē az vattarān tis nē xvāhed.

ēk driyuš kē harv-tis ped niyāz xvāhed; ud didīgar pādixšāy ī tund-vāzag.

ēk driyuš ī rāst; didīgar pādixšāy ī vyāxan ī burd.

ēk az vināh, ud didīgar (az) vattarān.

ēk az vēmārīh, ud didīgar az xvēšāvand ī driyuš.

ēk +dil dānāg kē dānāgīh ud frazānagīh rāy tis ped tis-iz tis nē dāred ud ranzag nē baved; ēk dušāgāh kē dušāgāhīh rāy tis ped tis-iz tis nē dāred ud ranzag nē baved.

ēk toxšāg mard; ud ēk kē az tis ī abēsūd rāmišn.

ēk abar-menīdār mard kē xvēštan azabar pāyag ī xvēš mened ud dāred, ud ēk +pehikuftār mard kē ped harv tis pehikōbed.

ēk xēm ī nēk, ud didīgar xrad.

hamōzišn frahang abēsūd ud vad mardōm, ud rāh tārīk bīmgēn.

ēk … (SP sag), ud didīgar dōst, ud sidīgar zēnhār.

aburnāy, kōr, ud zan.

dānāg bizešk, nēk zan, ud xvēš ī nēk.

rāmišn ī xvēš, ud pesann ī vehān, ud šnāyēnišn ī kirbag mizd rāy.

burzišn ī vazurgān, ud pānāgīh <…>, ud peyvannišn abāg vehān.

xvarišn dā gugāred, ud zan dā mīred, ud nēv mard dā az kārezār abāz āyed, ud bar ī zamīg dā ō hambār kuned.

ped xrad ud xēm ud xōg ud vyāxanīh.

vas xvārdan ī may, ud varanīg būdan ped zanān, ud vas kirdan ī nēv-ardaxšēr, ud nahcīr kirdan ī nē ped +peymānīgīh.

pus ud zan ud hašāgird ud ayyār ī vad.

ēk az xvadāy kē nēk ud vad nē dāned; ud didīgar dōst ī ped-dēsag; ud sidīgar zan ī vad; ud cahārum ayyār ī vad; panzum mizdvar ī vad.

ēk menišn ī pādixšāyān; ud didīgar nēvīh ī mard dā az kārezār abāz āyed; sidīgar arzumandīh ī mard dā ō madan ī hanzaman; cahārum dōstīh ī mard dā ō astānag avištāb ud vidang; ud panzum husravīh ī zanān dā ō frazām ī kār.

fradum az zadārīh; didīgar az afsōsegarīh; sidīgar az xēšmenīh; ud cahārum ruvān nē vurraved; ud panzum az frēftārīh.

ēk ped tis ī šud ud uzīd bēš nē bared; ud didīgar tis ī mad ēsted rāy mihōxt nē mened; ud sidīgar kē ped hān ī mad ēsted hunsand; ud cahārum ped hān umēd dāred ī sazed būdan; ud panzum ped anāgīh dušram, ped nēkīh mast nē baved.

ēk kē abē-cim ēšm gīred; ud didīgar kē dōst dušmen nē šnāsed; sidīgar kē abēsūd vas drāyed; ud cahārum kē rāz nē šāyed dāštan; ud panzum kē abēgāh vas xanned; ud šašum kē ped harv kas vistāx.

… bārestānīh kirdan; ud andar xēšm kēn az menišn ī xvēš abāz dāštan; ud nigerīdār ped nēkīh; ud frasāvandīh ī tis handēšīdan; ud dušmenān rāy ped cārag veh nē guftan; dōstān rāy vad nē bē veh bavandag guftan; ped harv cārag gyāg nēk az dast bē nē hištan: ud andak āhōg ī xvēš bē virāstan, pas āhōg ī kasān bē guftan; ped rāz ī pādixšāyān nē raftan, nē vizōhistan, nē xvāstan; ōy kē xvadāy mard aziš āzurd ēsted dūr vaštan; ud ōy kē +viyufsišn ud afsōsegarīh handēšed dūr dāštan; ud ped murdagān gāh kirbag kirdan, andar āyād dāštan, ud +az vināh ud bazag ī kird ēsted pašīmān ped petit būdan, ud anīz vināh nē kirdan dastvarīhādar; ud harv kas hucašmīh kirdan ud ped +frārōn +dāštan.

cē kird veh, ud cē nē kird? cē pād, ud cē abāz dāšt? cē bē hišt, ud cē frāz grift?

kirdan āštīh veh, ud nē kirdan jang ´veh. pādan uzvān veh, ud abāz dāštan ēšm veh. bē hištan kēn veh, frāz griftan … <veh>.

cē ast ud cē nēst? cē hān ī bē frēbed?

ast ruvān, tan nēst, hān ī bē frēbed hān kē soxan ī dānāgān ud dēn-āgāhān kār nē dāred (/gīred) ud az kunišn ī xvēš pašīmān <nē baved>.

āz ped hunsandīh, ud varan ped cārag, ud xēšm ped vahman-menišnīh bē šāyed zadan. ka nēkīh-ē bē handēšīdan, zūd bē kunē, ud ka vāttarīh-ē bē handēšīdan az xvēš bē spōzē.

anōš cē?

xvarišn nē +tanīhā xvardan.

az ´vināh pahrixtan

ped xvāstag ī vas ped harv kas vas zyāngārdar. ēd rāy cē, freh-būdīh rāy, bē az peymān. cē avēšān kē nēst hamēšag andar avištābišn ī āz +xvēhāg, ud avēšān kē būd +bē šud hamvārag ranzag ped +vidimās ēstend. ud xvāstag ped mar peymān veh and-cand pedyārag az tan abāz dāštan tuvān.

mardōmān, āzarmīgdum tis ud kas harv rōz andar kāhišn. pas ped hān ī sazišnīgdum nē toxšāg, xvēš-tan ped gētīg sūd zīndag nē dārišn. farrox ōy tan kē vazurg-āfrīn yazdān āfrīnēnīd ēsted ō azbāyišn ud šnāyēnišn ud pānāgīh ud dāštārīh ud umēd ō Ohrmazd xvadāy ´mahist, ud amehrspendān ud harvisp mēnōg veh rāyēnīdārīh ī mēnōg ud gētīg aziš pēdāgēnīd. ud amā mardōmān ´ped stāyēnīdārīh ud spās-ušmurdārīh ī andar Ohrmazd ī xvadāy ud amehrspendān ud harvisp mēnōg veh toxšāg abāyed būdan. cē hān cōn amā mahist dām hem, fradum tis bē +ō +amā ēn dād ēsted ka-mān ped amāvandīh ud vazurgīh ud pērōzgarīh ī Ohrmazd xvadāy ud amehrspendān ud pērōzgarīh ud ōzumandīh ī dēn ī mazdesnān āgāh būdan. cē agar an abēgumān ham kū dādār Ohrmazd ēn dām ud dahišn ī mēnōg ud gētīg būdan ped ēn ēvēnag abēzag kirdan šāyistan ī ristāxēz ud tan ī pasēn abērdar dād ēsted, ud cē harvisp-āgāhīh ud harvispdādārīh ud harvispdānišnīh ī xvēš tis-ē ēn sahīgdar arzumanddar ud sūdumanddar ud a-kanārag-rāmišndar dādan cōn ristāxēz ud tan ī pasēn hamāg dām ud dahišn abēzag anāhōg amarg ud azarmān ud asōyišn ud abuyišn ud abedyārag kirdan ped frazām abāz xvēš kirdan, pērōzgarīhā ped frazām ī nō-hazār sāl abesinnīdan ī gennāg mēnōg abāg guhūdagān.

ud pas frēzvān ast hamāg mardōmān cārīhā abar nigerīdan kū ped kirdan ī ristāxēz ud tan ī pasēn tis-ē cē būzāgīhādar. u-m az dastvarān ī dānāg soxan ēdōn ašnūd ēsted, pez āsn-xrad gōšōsrūd-xrad sazed dānistan kū ped kirdan ī ristāxēz ud tan ī pasēn tis-ē ēn pahlumdar cōn āstavānīh ped dēn ī mazdesnān ud rāyēnīdārīh ud ganzvarīh ī dēn kirdan. ušyārdar abāyed būdan kū dā ped gētīg zīndag +hem, kāmag ī Ohrmazd xvadāy varzīdārīh ped dēn abāyed būdan kū-mān gennāg durvand abāg guhūdagān ī ōy nē frēbēned, u-mān az rāh ristag ī yazdān bē mā vardēned.

Tell me a saying for every (number-)word from one up to one thousand, for instruction!

First, the best virtue for men is wisdom.

one who does not speak coarsely to others; the other who does not ask anything of the wicked.

one is a poor who demands everything in the spirit of an indigent person; the other is a powerful who is violent in his speech.

one is a poor who is righteous; the other is a powerful who is suitably qualified for a debate (in an assembly), and who is patient.

one, sin; the other, the wicked.

one, sickness; the other, a poor relative.

one, a wise who, on account of his knowledge and wisdom, does not regard a (material) thing as anything whatever, and is not distressed thereby; the other, an ignorant who, on account of his ignorance, does not regard a (material) thing as anything whatever, and is not distressed thereby.

one, a diligent man; and the other, he who is delighted by any useless thing.

one is a haughty man who thinks and holds himself as above his own status; and the other is a quarrelsome man who involves himself in quarrel in everything.

one is good character; the other is wisdom.

the instruction and education of a shallow and bad man; a dark and fearful road.

one is … (a dog); the second is a friend (or, friendship); the third is truce (/quarter).

in truth, fortune (or, donation) …

a child; a blind; and a wife.

a wise physician; a good wife; and a good relative.

one’s own joy; the approval of the good; and the propitiation of the reward of good deeds.

respect for the great; protection (of the good); and union with the good.

food until it is digested; a woman until she dies; a good (/brave) man until he returns from the battle-field; and the produce of the soil until it is garnered.

wisdom; (good) character; (good) disposition; and eloquence.

to indulge oneself in drinking wine; to gratify one’s passions for women; to play backgammon to excess; and to hunt without moderation.

a bad son; a bad wife; a bad disciple; and a bad companion.

first, a master who does not distinguish good from evil; second, a seeming friend; third, a bad wife; fourth, a bad companion; and fifth, a bad hireling.

first, the mind (/intention) of powerful ones; second, the bravery of a man until he returns from the battlefield; third, the value of a man until he goes to an assembly (/he debates); fourth, the friendship of a man until one is in misfortune (/oppression, distress); and fifth, the good reputation of women until the end of their lives.

first, by destructiveness (or, hostility); second, by scoffing; third, by wrathfulness; fourth, (when) one does not believe in the soul; and fifth, by deceitfulness.

first, he does not experience pain for a thing which has departed and gone out; second, he does not have a false think about a thing which has come; third, he is content with that which has come; fourth, he hopes for that which is proper to become; and fifth, he is not sad in calamity, nor intoxicated with welfare.

first, one who becomes angry without reason; second, one who does not distinguish between friend and foe; third, one who talks much uselessly; fourth, one who cannot keep a secret; fifth, one who laughs (var. gives) out of place; sixth, one who has confidence in every person.

… to be patient; to keep away rancour from one’s own mind (/heart) when one is in anger; to be (always) directed toward Good; to think of the transience of the (material) things; not to speak well of the enemies by any means; not to speak ill of the friends, but to speak completely well of them; not to relinquish good from one’s hands by any means and anywhere (or, not to let go a good place from one’s hands by any means); to correct the least fault in oneself and then to speak of the faults of others; not to go after the secrets of powerful ones (or, rulers), nor look for them, nor desire (to find them out); to get away from him by whom the master is offended; to keep away from him who thinks of diversion and mockery; to bear in mind to do good at the time of death and to be repentant and confess the sins and crimes which one has committed –moreover, it is more authorised not to commit any sin –; to have a favourable regard to every one, and to consider (him) as virtuous.

What that is made is good, and what that is not made? What that is preserved (is good), and what that is prevented? What that is given up (is good), and what that is gone after?

To make peace is good, and not to make war; to preserve (or, control) one’s own tongue is good, and to prevent (or, repel) anger is good; to give up hatred is good, and to go after … (hope?).

What is and what is not, and what is that one who deceives?

The soul is, the body is not (or, will not be), and that one who deceives is the one who does not act (according to) the sayings of the wise and those versed in the religion, and <does not> repent of his own actions.

One can smash greed by contentment, lust by expediency (wisdom?), and wrath by the cogitation of Vohu Manah (‘good thought’). When you think of (an act of) beneficence, perform it promptly, and when you think of evil, put it off from your (heart).

What is sweet (lit. immortal)?

The food which one does not eat alone.

… To abstain from sin.

(To amass) much wealth is much more damaging to any person, for the reason that owing to excess, he (goes) beyond moderation. For those who have not got it wish it eagerly and hurriedly; those who have it pursues always (more wealth) under pressure (from) greed; and those who had (amassed) it, but it was lost, are always painful and stupefied. The wealth in moderation is good, (that is) as much as one can keep away adversaries (or, calamities) from one’s person.

O men, the dearest things and persons will disappear one day (lit. will be on the decrease every day). Hence, do not be diligent in that which is most ephemeral! One should not keep oneself alive for worldly benefits. Fortunate is that person who by invocation and propitiation has praised the Yazata of great praise, and who (labours) for the protection and maintenance (of the creation), who fixes his hope on Ahura Mazdā, the supreme lord, and the Aməṣa Spəņta and all good spirits, wherefrom the management of the world of thought and the world of life is manifested. We, human beings, should be diligent in praising and expressing gratitude unto the lord Ahura Mazdā, the Aməṣa Spəņta and every good spirit. For, as we are the supreme creature, the first thing which has been bestowed on us is this that we should be acquainted with the mightiness and greatness and victoriousness of the lord Ahura Mazdā and the Aməṣa Spəņta and the victoriousness and powerfulness of the Daēnā Māzdayasni (the religion of those who worship Ahura Mazdā). For if I am doubtless that the creator Ahura Mazdā has created the creatures and creations of both world of thought and world of life, (then) he is quite able to make the Resurrection and the Final Body. For he (on account of) His omniscience, all-creativeness and all-knowledge will create this more remarkable, more valuable, more advantageous, and more with boundless joy such as the resurrection and the final body, and to make all the creatures and creations pure, flawless, immortal, ageless, not wearing out, not putrefying, and without adversary, and finally to make them anew His own, and to annihilate victoriously Aŋra Mainyu and his misbegotten creatures at the end of 9000 years.

Hence it is obligatory for all the human beings to regard which more is leading to salvation for the making of the resurrection and the final body. I have heard of the wise high-priests thus: By both innate wisdom and acquired wisdom, it is proper to know that for the making of the resurrection and the final body, this thing is more excellent, viz., the profession of the Daēnā Māzdayasni and the accomplishment and the treasuring up of the religion. (We have) to be careful that as long as we are alive in the world, we have to satisfy the will of the lord Ahura Mazdā, to be (steadfast) in religion, so that Aŋra Mainyu and his misbegotten creatures may not deceive us and may not turn us away from the way and order of the Yazata.