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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Pash- chdt Adar iajdo anantarochishi pra iUo ‘Iiamprahrishfam piirah Almra- majdasya svdmino nidadhe. Valmanshan kadam ruban homand? H,8 awdar — UJ. Bara yatun, vad val lak numayem vahisht va dushahu, va roshanih, V. The only other MS.
Those who cheated in weight and measureare measuring dust and ashes, and eating them The souls which Viraf met in the first three paradiseswere sitting on thrones and shining with the radiance of the stars, the moon and the sun, respectively.
Ydhi purah halavato Jarathustrasyakila punyan yat vayan jlvitdvasthdydh kiirm- mahe, no jdnhnah asti, kinvd nahi. Then they replied thus: Afterwards, Srosh the pious and Adar the angel took hold of my hand, 2 and brought me forth from that dark, terrible, fearful place, 3 and carried me to the eternal light, and the assembly of Ohrmazd and the archangels.
My best thanks are due to him for his most valuable services.
The visions in heaven and hell which are related in the book of Arda Viraf, the pious Parsi priest who is said to have gone, when still living, from this world to the realm of the dead, to bring an account of the fate of our souls after death, are still read with the greatest interest by the Parsi community, and firmly believed in, especially by the female part of it.
Shao piesh Ardd Zaratiist, hu Jcerba and pa sendiga kunun, ne ddnum hu hast aydo ne. It was a most affecting spec- ‘tacle to witness the awakening conscience exhibiting itself in trickling ‘tears’.
Book of Arda Viraf
Submitted tags will be reviewed viiraf site administrator before it is ardw online. Then I saw the soul of a woman, 2 through whose body a grievous [prickly? Denman tanu maman vanas kard, mun rii- bano angun giran padafras yedrilned? I also saw the souls of good rulers and monarchs, 15 who ever increased their greatness, goodness, power, and triumph thereby, 16 when they walk in splendor, in their golden trousers.
The Book of Arda Viraf
Contemporary Persian and Classical Persian are the same language, but writers since are classified as contemporary. On the other hand, the Pali- lavi final’ is often found in words which never have a Sasanian final 9 t; such as all plural nouns of which nine have been recognized in Sasanian and the following: Library University of Chicago Uniform Title: The only exceptions which have been made to the general rules, are in the following words: The system of transliteration adopted for the Paliiavi texts.
This introduction, which corresponds to the first viaf chapters of the Pahlavi text, closely resembles Pope’s English translation i, p.
And this religion, namely, all the Avesta and Zand, written upon prepared cow-skins, and with gold ink, was giraf in the archives, in Stakhar Papakan, 8 and the hostility of the evil-destined, wicked Ashemok, the evil-doer, brought onward Alexander, the Roman, who was dwelling in Egypt, and he burned them up.
Miscellaneous passages, in Pahlavi, as to when meat must not be eaten ; the three heinous sinnersfor whom there is no resur- rection; the respect due to a man who knows the scriptures by heart; and the place where a man will rise from the dead, which is the spot on which he died, or the first spot his corpse touched, if he died suspended in the air.
Denman zak-i mun rubdno? It has certainly a powerful influence in restraining the Parsis from sin. Ytraf, after having thus wandered through the viaf sections of Garodmau, was led by his two guides to a great gloomy river, which was the tears of those who make lamentation for the departed ; for it is not allowed to lament the dead, as it does them harm LVii visions of the Jewish prophet, there are seven heavens mentioned, which are situated one above the other, the seventh being the uppermost and highest; but arxa the Pahlavi text of the Arda Yhaf there are only four heavens mentioned, the first three being the abode of those good and pious souls who had not professed the Zoroastrian religion, whereas zrda fourth, the GarOclmdnis reserved for the Zoroastrians.
ARDĀ WĪRĀZ – Encyclopaedia Iranica
Patit-i khiid, in Pahlavi. A short sketch of the history of tlicse old sacred fires, is to be found in the Bundehesh p. In the same Rivayat No. When I put forth the third footstep on Huvarsht, there where good deeds huvarsht are received with hospitality, there I arrived. J only in He- 2,3. I came to a place, and I saw the soul of a man, 2 through the fundament of which soul, as it were a snake, like a beam, went in, and came forth out of the mouth; 3 and many other snakes ever seized all the limbs.
In the first two places are those who have done much good without having been devout and pious Zoroastrians. The first volume has 13 extra folios of equally old paper, but more carelessly written, prefixed to the already mentioned; and three more of the extra fohos Nos.
In applying these rules, many doubtful oases occur, which can only be settled, somewhat arbitrarily, on their several merits: XLiii no doubt, be more satisfactory, in all cases, to depart from the general rule of the Pazand writers, which substitutes e for af, as they have themselves done in minul and mainijo; and the various Pahlavi equi- valents of the Zand prefix paiti, indicate that there is no very good reason for condensing the diphthong into a single vowel ; thus, Z.
And as the two oldest and most valuable MSS. I also saw the soul of a woman 2 who ever dug into a hill with her own breasts; 3 and ever held, on her head, a mill-stone like a cap.
These seven selected three out of their number, and these three, one by the name of Yiraf who is also called the Nishapurian. It is as literal as possible, and since great care has been bestowed on it, it may be relied upon.
Denman tanu maman vanas kard, miin ruban angun gircm padafras yedrimed? Den- man ruban-i valman darvand gabra munash, pavan stih, saman-i vi- mund-i kliadiliano spokht, va pavan zak-i nafshman vakhdimd. It consists of couplets, of which 32 are introductory, are descriptive virat heaven, of hell, and virzf contain the author’s peroration; ii is preceded by a treatise, of which only the last couplets remain, giving a tedious explanation of his reasons for undertaking the woik.