International Research Journal of Applied and Basic Sciences 2015 Available online at www.irjabs.com ISSN 2251-838X / Vol, 9 (9): 1512-1516 Science Explorer Publications The Root dā- in the Old Avesta Firoozeh Aghamohseni Ph.D Student,Science and Research Branch, Islamic Azad University, Tehran, Iran. ABSTRACT: Avestan, the language of the Avesta, is an Old Iranian language that is attested in two dialects differing from each other both chronologically and dialectologically. whereas most of the Avesta is in Young Avestan dialect the Gāthās and Haptaƞhāiti and four Most Holy Prayers are composed in the archaic dialect we call Old Avestan.The verb dādan is from the root dā- in Old Iranian languages which means to give, to grant, to offer; to put, to place, to lay. But according to a content largely observed in the archaic language of the Old Avesta, this root can include the other meanings. Key words: dā-, to give, to put, the old Avesta INTRODCTION The Avestan texts divided into two categories in respect of language antiquity, grammatical structure, dialectical difference and religious content, as follows: Old Avestan or Gatic Avestan The Gāthās (=songs), are by far the oldest part of the Avesta and they are to be traced back to zarathushtra himself. The Gāthās comprise chapters 28-34, 43-51, and 53, of the yasna. The Yasna Haptaŋhāiti yasna of the seven chapters comprises chapters 35-41, of the yasna. The Sacred formulas, Y. 27,13 Yaθā Ahū Vairiyō; Y. 27,14 Ašəm vohū; Y. 27,1 Yeŋ h Hāt m hich precede the Gāthās collection, and Y. 4,1 Ā Airyəmā Išiyō hich concludes the collection. Young Avestan which is the reflex of the Younger Mazdayasnian religion, comprises the better part of the yasna; vendidād, vispered, khordah Avesta, yashts, Hādōxt nask, Aogmada čā, va θā nask, Afrin payɣāmbar zarduxšt, ištāsp yašt, H rbadestan and n rangestān. (Tafazzoli 1997, 36-64) Old Avestan and Young Avestan are two dialects of one language that they don t have only historical difference but in respect of content, lexical, inflectional syntactic components are different from each other and also Young Avestan is not mutated Old Avestan. The verb dādan is from the root dā- and means to give, to grant, to offer; to put, to place, to lay in the Old Iranian languages. Since the language of the Old Avesta is more archaic than the language of the main body of the Avesta it has been found the other meanings from the root dā- in Old Avestan. This paper deals with the different meanings from this root which have just used in the Old Avesta. to give hā zī nə hušōiөəmā hā nə utaiiūitīm dāţ təuuīšīm vaŋhə uš manaŋhō bərəxδ aţ aša iiāi ašā mazdå uruuarå vaxšaţ ahurō aŋhəuš z өōi paouruiiehiiā(yasna 48/6) indeed, she gives us good dwelling, stability, and strength, O (night-mindedness) esteemed by good thought, and so Mazdā Ahura shall make the plants grow for her with truth, at the procreation of the first existence. (Humbach 1994,85;kellens 1988,169; ibid 1990,257 ; Bartholomae 1961, 712;Reichelt 1911,201) to grant mazdā dadāţ ahurō hauruuatō amərətātascā būrōiš ā ašax iiācā x āpaiөiiāţ xšaөrahiiā sarō vaŋhəuš νazduuarə manaŋhō yə hōi mainiiū šiiaoөanāišcā uruuaөō(yasna 31/21) Mindful of integrity and immortality, the Ahura grants from His own mighty shelter of truth and power the fat of good thought (to him) who (is) His ally in (his) spirit and actions. (Humbach 1991 I, 139, II, 75; kellens 1988,118; ibid 1990, 256; Insler 1975,43; Bartholomae 1961,712) to offer yā šiiaoөanā yā vacaŋhā yā yasnā amərətatātəm ašəmcā taibiiō dåŋhā hauruuatātā a š m tōi ahurā ə hmā pourutəmāiš dast (yasna 34/1) mazdā xšaөrəmcā
The action, word, (and) worship through which Thou takest for Thyself immortality and truth and the power of integrity, O Wise One, (a deserved part) of these (actions, words, and worships) is (now being) offered to Thee, O Ahura, by us (who are present) in greatest number. (Humbach I, 139, II, 104; ibid 1994, 49; kellens 1988, 125; ibid1990, 256; Insler 1975, 55, 221; Bartholomae 1961, 716; Banveniste 1935, 37, 67) to put nōiţ uruuāөā dātōibiiascā karapanō vāstrāţ arə m gauuōi ārōiš ā. sə ņdā xˇāīš šiiaoөanāišcā səņghāišcā yā īš səņghō apəməm drūjō dəmān ādāţ (yasna 51/14) The karapans are not allies in accordance with (Your) orders and (the needs of) pasture, With their own actions and proclamations, ill-disposed towards the cow of the patron, a proclamation which, in the end, will put them in the house of deceit. (Humbach 1991 I, 189, II, 230; ibid 1994, 98; kellens 1988, 184; ibid 1990, 256; Insler 1975, 107; Bartholomae 1961, 718) to place yə vå mazdā ahurā pairī.jasāi vohū manaŋhā maibiiō dāuuōi ahuuå astuuatascā hiiaţcā manaŋhō āiiaptā ašāţ hacā yāiš rapəņtō daidīţ xˇāөr (yasna 28/2) I, who will attend You with good thought, O Wise Ahura, (entreating You) to grant me (the boons) of both existences, the corporeal one and that which (is) of thought, in accordance with truth, the boons with which one might place (his own) supporters in comfort. (Humbach 1991 I, 117, II, 20; ibid 1994, 23; kellens 1988, 105; ibid 1990, 256; Insler 1975, 25; Bartholomae 1961, 715) to lay or lay down also with prefix nīahiiā grəhmō ā hōiөōi nī kāuuaiiascīţ zratūš [nī.]dadaţ varəcā.hīcā fraidiuuā hiiaţ vīsə ņtā drəguuaņtəm auuō hiiaţcā gāuš jaidiiāi mraoī yə dūraošəm saocaiiaţ auuō(yasna 32/14) (As) a Grə hma gang, the Kavis, too, lay (their) intellects into its (truth s) fetters, as well as their dignities, day by day, when they take up their positions to assist the deceitful one, and when, with the destructive action (celled) let the ox be killed, (they take them up) to assist (him) ho inflames the fire-proof (intoxicant). (Humbach 1991 I, 135, II, 88; ibid 1994, 43; kellens 1988, 121; ibid 1990, 257; Insler 1975, 49, 208; Bartholomae 1961, 722) to create yaөā tū ī ahurā mazdā mə ņghācā vaocascā dåscā varašcā yā vohū aөā tōi dadəmahī aөā cīšmahī aөā āiš yazamaid aөā nəmax iiāmahī aөā išūidiiāmahī өβā mazdā ahurā(yasna 39/4) Just as Thou, O Wise Ahura, didst conceive, and pronounce, and create, and work (all) the good (things), so we offer (and) commit (them) to Thee, so we worship Thee with them, so we revere, so we invigorate Thee (with them), O Wise Ahura. (Humbach 1991 I, 149, II, 128; ibid 1994, 57; kellens 1988, 137; ibid 1990, 257 Bartholomae 1961, 716 ; Mir fakhraee 1382,51) to appoint kə mnā mazdā mauuait pāiiūm dadå hiiat mā drəguuå didarəšata a naŋ h aniivm өβahmāţ āөrascā manaŋhascā yaiiå Kiiaoөanāiš ašəm өraoštā ahurā t m mōi d stuu m da naiiāi frāuuaocā (yasna 46/7) (But) whom dost Thou appoint (as) guardian for one such as me, O Wise One, when the deceitful one tries to seize me in order to injure (me), (whom dost Thou appoint) other than Thy fire and thought, with whose actions one nourishes truth, O Ahura? Proclaim a message about that to my religious view. (Humbach 1991 I, 109, II, 181; ibid 1994, 77; kellens 1988, 160, ibid1990, 256; Insler 1975, 83, 268; Bartholomae 1961, 717, 1141) to assign spəņtəm aţ өβā mazdā mə ŋ hī ahurā hiiaţ өβā aŋhə uš z өōi darəsəm paouruuīm hiiaţ då Kiiaoөanā mīždauu n yācā uxδā akƫə m akāi vaŋˇhīm ašīm vaŋhaouu өβā hunarā dāmōiš uruua s apə m (yasna43/ ) I realize that Thou art prosperous, O Wise Ahura, when I see Thee, the Primal One, (engaged) in the begetting of existence, while Thou assigned the actions their prize as well as to statements, (assigning) evil to the evil one, (but) a good reward to the good one, by Thy skill, at the final turning point of creation. (Humbach 1991 I,152; ibid 1994, 61; kellens 1988,144; ibid1990, 257; Insler 1975,61, 233; Bartholomae 1961, 717, 1188; Reichelt 1911, 197) to take yā šiiaoөanā yā vacaŋhā yā yasnā amərətatātəm ašəmcā taibiiō dåŋhā mazdā xšaөrəmcā hauruuatātō a š m tōi ahurā ə hmā pourutəmāiš dast (yasna 34/1) The action, word, (and) worship through which Thou takest for Thyself immortality and truth and the power of integrity, O Wise One, (a deserved part) of these (actions, words, and worships) is (now being) offered to Thee, 1513
O Ahura, by us (who are present) in greatest number. (Humbach 1991, I,139, II,103; ibid1994,49;kellens 1988,125;ibid1990, 257; Insler 1975, 55, 220) to obtain taţ өβā pərəsā ərəš mōi vaocā ahurā yastaţ mīždəm hanəņt nōiţ dāitī yə īţ ahmāi ərəžuxδā nā dāit kā tə m ahiiā ma niš aŋhaţ pauruii vīduuå auu m yā īm aŋhaţ apə mā(yasna 44/19) This I ask Thee, tell me plainly, O Ahura: He who will not award such a prize to him who deserves it, to the man who shall obtain it for himself on account of a plain statement: what chastisement for that will befall him in (his) primal (existence)? (This I ask Thee) knowing that (chastisement) which will befall him (as) final. (Humbach 1991 I,162, II,160; ibid1994, 71; kellens 1988,154; ibid1990,258; Insler 1975, 73, 252; Bartholomae 1961, 356, 716) to deliver aţcā yadā a š m ka nā jamaitī a naŋh m aţ mazdā taibiiō xšaөrəm vohū manaŋhā vōiuuīdāitī a ibiiō sast ahurā yōi ašāi dadən zastaiiō drujəm(yasna 30/8) And hen the atonement for their (the Da vas ) crimes ill have arrived, one ill commit to Thee the po er (over it) with good thought, O Wise One, at (the recompense) announced to those, O Ahura, who will have delivered deceit into the hands of truth. (Humbach 1991 I,125, II,54, ibid 1994, 31; kellens 1988, 112; ibid 1990,257; Insler 1975, 35; Bartholomae 1961, 715, 1568; Reichelt 1911, 191). to decide yə vahiiō vaŋhə uš dazd yascā hōi vārāi rādaţ ahurō xšaөrā mazdå aţ ahmāi akāţ ašiiō yə hōi nōiţ vīdāitī apə m aŋhə uš uruua s (yasna 1/6) He who decides in favour of (what is) better than good, and who will heed His will: the Ahura (will) remember (him) with (His) power. But (what is) worse than evil (will befall) that one. who will not care for Him, at the final turning point of (his) existence. (Humbach 1991 I,187, II,225; ibid1994, 97; kellens 1988,182;ibid1990,256;Insler 1975,105,313;Bartholomae 1961, 712, 1521) to elect huuō taţ nā maidiiōi måŋhā spitamā ahmāi dazd da naiiā va dəmnō yə ahūm išas s aibī mazdå dātā mraoţ gaiiehiiā šiiaoөanāiš vahiiō (yasna 51/19) That man, O Maidyōimåŋha Spitama, elects for himself that (po er), accepting (it) ith (his) religious vie, (that man) who, trying to win existence recites the orders of the Wise One, (elects that power which) through the actions of the living (is) the better one. (Humbach 1991 I, 190, II, 233; ibid1994,101; kellens 1988, 185; ibid1990, 256; Insler 1975, 107, 320; Bartholomae 1961, 716) to establish aţ yastə m nōiţ nā isəmnō āiiāţ drūjō huuō dām n ha өahiiā gāţhuuō zī drəguuå yə drəguuāit vahištō huuō ašauuā yahmāi ašauuā friiō hiiaţ da nå paouruiiå då ahurā(yasna46/6) But were such a (deceitful person) not to approach that (landowner) (as) a man seeking (help), in (his) search for partnership let him go to the abodes of deceit. For that one (counts as) deceitful who (is) best to the deceitful one, that one(counts as) truthful to whom a truthful one (is) a friend, since Thou didst establish religious views (to be) primal, O Ahura. (Humbach 1991 I,169,II,181;ibid1994,77; kellens 1988,160; ibid1990,257; Insler1975, 83; Bartholomae 1961,715) to provide hā zī nə hušōiөəmā hā nə utaiiūitīm dāţ təuuīšīm vaŋhə uš manaŋhō bərəxδ aţ ax iiāi ašā mazdå uruuarå vaxšaţ ahurō aŋhə uš z өōi paouruiiehiiā(yasna 48/6) For the (cow) provides us good dwelling, she (provides us) stability (and) might (iness), O (Right- Mindedness) esteemed by good thought. For her, the Wise One shall make the plants grow with truth, the Ahura, at the begetting of the primal existence. (Humbach 1991 I, 177; ibid1994, 85; kellens 1988,169; ibid1990,257; Insler 1975,91; Bartholomae 1961,712, 1839) to make use of hiiaţ nə mazdā paouruuīm ga өscā tašō da nåscā өβā manaŋhā xratūšcā hiiaţ astuuaņtəm dadå uštanəm hiiaţ šiiaoөanācā sə ņgh scā yaөrā varənə ņg vaså dāiiet (yasna 31/11) Since Thou, O Wise One, didst fashion for us the primal (stage of our existence), the herds and the religious views, with Thy thought, as well as the intellects, when Thou didst assign corporeal life, when (Thou didst establish) the actions and proclamations, in which the wisher makes use of (his) preferences. (Humbach 1991I,129,II,68;ibid1994:,37;kellens 1998, 115; ibid1990: 256; Bartholomae 1961,716,1371). 1514
to aim at yə vā mōi yå ga өå dazd a naήh nōiţ ahiiā mā āөriš šiiaoөanāiš frōsiiāţ paitiiaogəţ tā ahmāi jasōiţ duua šaŋhā tanuuə m ā yā īm hujiiātōiš pāiiāţ nōiţ dužjiiātōiš kācīţ mazdā duu šaŋhā (yasna 46/8) And if someone aims at my herds to injure (them), may destruction not reach me through his actions. May these in response come upon him with hostility onto his body, so that they may prevent him from (living) a good life, not from (living) a bad life, however these (actions are), O Wise One, all (of them may come upon him) with hostility. (Humbach 1991 I,170, II,182; ibid1994: 79; kellens 1988,160; ibid1990, 256; Insler1975,83, 269; Bartholomae 1961,715) to receive yā šiiaoөanā yā vacaŋhā yā yasnā amərətatātəm ašəmcā taibiiō dåŋhā mazdā xšaөrəmcā hauruuatātō a š m tōi ahurā āhmā pourutəmāiš dast (yasna 34/1) By whichever action, by whichever word, by whichever worship, Wise One, Thou didst receive for Thyself immortality, truth, and mastery over completeness, let these very things be given by us to Thee, Lord, in the very greatest number. (Insler 1975,55,220) to assume huuō taţ nā maidiiōi måŋhā spitamā ahmāi dazd da naiiā va dəmnō yə ahūm išas s aibī mazdå dātā mraoţ gaiiehiiā šiiaoөanāiš vahiiō (yasna 1/19) Madyoimanha Spitamas, acquiring it by his (good) conception, that man assumes for himself this rule, namely, the one who continues to seek for existence to be (in accord with what) the Wise Creator said is better for life through its actions. (Insler 1975,107,320) to accept yə vahiiō vaŋhə uš dazd yascā hōi vārāi rādaţ ahurō xšaөrā mazdå aţ ahmāi akāţ akiiō yə hōi nōiţ vīdāitī apə m aŋhə uš uruua s (yasna 1/6) The one who accepts what is better than good and who shall bring success to His wish, (him) the Lord, Wise in His rule, (shall accept). But what is worse than bad shall be, at the final turning point of existence, for that man who shall not serve Him. (Humbach 1994, 97; Insler 1975,105, 313) to open өβōi as ārmaitiš өβə ā gə uš tašā as.xratuš mainiiə uš mazdā ahurā hiiaţ ax iiāi dadå paө m vāstriiāţ vā āit yə vā nōiţ aŋhaţ vāstriiō (yasna 31/9) Right-mindedness was Thine, Thine (was) also the very intellectual fashioner of the cow, O Wise Ahura, when in accordance with (Thy) spirit Thou didst open paths to her (the cow), so that she could join the herdsman, or (him) who may not be a herdsman.(humbach 1991 I,128, II, 66; ibid1994, 35; Bartholomae 1961,712, 843) to make huuō mā nā srauuå mōrəņdaţ yə acištəm va naήh aogədā g m ašiiā huuarəcā yascā dāөə ņg drəguuatō dadāţ yascā vāstrā vīiiāpaţ yascā vadarə vōiždaţ ašāun (yasna 32/10) That man spoils his reputation, who speaks what is the worst in order to see the cow and the sun with his evil eyes, and who makes the just (into subjects) of the deceitful one, and who plunders the forage stores, and who raises (his) weapon against the truthful one. ( Humbach 1991 I,134, II, 84; ibid1994, 41; Kellens 1988,120; ibid1990,256; Bartholomae 1961, 717; 732) to apportion y m xšnūtəm rānōibiiā då өβā suxrā mazdā aiiaήhā xšustā aibī ahuuāhū daxštəm dāuuōi rāšaiieήh drəguuaņtəm sauuaiiō ašauuanəm (yasna 51/9) Which satisfaction Thou apportionest by means of Thy red fire, according to balance, O Wise One, (by the ordeal) with molten metal, make that clear in (our) vital energies. To harm the deceitful one, Thou dost benefit the truthful one. (Humbach 1991 I, 188; II, 226; Bartholomae 1961,712,1523) to express yə dāţ manō vahiiō mazdā ašiiascā huuō da n m šiiaoөanācā vacaŋhācā ahiiā zaošə ņg uštiš varənə ņg hacait өβahmī xratāu apə məm nanā aŋhaţ (yasna 48/4) He who expresses both, better and worse thought, O Wise One, that one (expresses his) religious view. With (his) action and word He follows his pleasures, wishes (and) preferences. Finally, he will be 1515
(recorded) in Thy intellect here and there. (Humbach 1991 I,177; II,198; ibid 1994, 85; Kellens 1988,169; ibid 1990, 257) to seize ciөənā mazdā huxšaөrā da uuā åήharə aţ īţ pərəsā yōi pišiieiņtī a ibiiō k m yāiš g m karapā usixšcā a šəmāi dātā yācā kauuā nmə n urūdōiiatā nōiţ hīm mīzən ašā vāstrəm frādaiήh (yasna 44/20) Have there ever been Da vas of good rule, O Wise One? But let me ask that (of those) ho block pleasure, in accordance with those (words) with which the Karapan and the Usij seize the cow for wrath(ful) (treatment), and which the Kavi laments to the wind. They do not foster her (the cow) to promote (herds in) the pasture with truth. (Humbach 1991 I,163; II,162; ibid 1994, 71) to serve yōi duš.xraөβā a šəməm varədən rāməmcā xˇāiš hizubīš fšuiiasaū afšuiiatō ya š m nōiţ huuarštāiš v s dužuuarštā tōi da uuə ņg d n yā drəguuatō da nā (yasna 49/4) Those who, with ill will, have increased fury and cruelty with their own tongues among the cattlebreeders, these non-cattle-breeders whose evil effects one has not yet defeated with good effects, they have served the gods, which is the conception of a deceitful person. (Insler 1975, 95, 298) to increase yōi duš.xraөβā a šəməm varədən rāməmcā Xāiš hizubīš fšuiiasaū afšuiiatō ya š m nōiţ huuarštāiš v s dužuuarštā tōi da uuə ņg d n yā drəguuatō da nā (49/4) (Those) who, (seduced) by him of bad intellect, increase wrath and fury with their own tongues, breeding no cattle among cattle-breeders, (and) whose bad deeds prevail because of the lack of good deeds (to balance them), those produce Da vas, a religious view which is that of the deceitful one. (Humbach 1991 I, 180 ;II, 208; ibid 1994, 89) to show aţ frauuaxšiiā hiiaţ mōi mraoţ spəņtō.təmō vacə srūidiiāi hiiaţ marəta ibiiō vahištəm yōi mōi ahmāi səraošəm d n caiiascā upā.jimən hauruuātā amərətātā vaήhə uš mainiiə uš šiiaoөanāiš mazdå ahurō (yasna 45/5) I shall (now) proclaim (the word) which the Most Prosperous One told me, the word which is the best to be listened to by mortals. Whosoever will show me obedience to it here, (those) will attain integrity and immortality. The Ahura (will) remember (that) with actions of good spirit. (Humbach 1991 I,165; ibid 1994,73) CONCLUSION The language of the Avesta comprises Old and Young dialect which are different from each other in respect of phonetic, grammatical, lexical categories and content; in spite of common particularities in inflection of the ords. There had been t o roots from dā- in the Old Iranian languages, to give, to grant, to offer; to put, to place, to lay. According to a content of the Old Avestan texts it is found the other meanings of this root such as: to create; to appoint, to assign; to take, to obtain; to deliver; to decide, to elect; to establish; to provide; to make use of; to aim at; to receive; to assume, to accept; to open; to make; to apportion; to express; to seize; to serve; to increase and to show. REFERENCES Banveniste E.1935. Les infinitifs Avestiques, paris. Bartholomae C.1961. Altiranische Wörterbuch, Berlin. Humbach H.1991. The Gāthās of Zarathushtra; part I :Introduction -Text and Translation; part II : Commentary, Heidelberg, Carl Winter Universitätverlag. Humbach H.1994.The Heritage of zarathushtra, A Ne Translation of his Gāthās, Heidelberg, Carl Winter Universitätverlag. Insler S.197.The Gāthās of Zarathushtra. Acta Iranica (AI), 8, Leiden. Kellens J, Pirart E.1988. Les Textes vieil-avestques, Vol. I: in troduetion texte et traduction, Wiesbaden, Dr. Ludwig Reicheltverlag, 1988. Kellens J, pirart E.1990. Les textes vieil-avestiqes, Vol. II: repertoires grammaticaux et lexique, wiesbaden, Dr. ludwig Reicheltverlag, 1990. Mir Fakhraee M.1382.The study of Haptnghaiti;Fravahar,Tehran,1382. Reichelt H.1911. Avesta Reader, verlag von karl J. trubner, strassburg. Tafazzoli A.1376. Iran literature history before Islam, with effort Jaleh Amouzgar,sokhan Tehran,1376. 1516