Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXIV, 5, XLIV, 20). Or, perhaps, the angel of religion (Din) itself, which is reverenced for its radiance and glory in Din Yt. 4. 2 A mythical mountain (see Chap. XXX, 2). 5 The mythical source of pure water which is said to flow from Mount Albfirz into Lake Urvis on the summit of Mount Hfgar, and thence to Mount Afdsindém in the wide-formed ocean, whence it partly flows into the ocean, and partly rains upon the earth (see Bd. XIII, 1, 3-5). Much the same account of it is given in Chap. XCII, 5, only the lake is said to be on the summit of Mount Adsindém. It is the Av. Ardvi sfra of the Aban Yt., and the ‘Pahl, form ArekdvisGr = Aregdvisir may be explained as a transposition of Aredgvisfr, an ordinary mispronunciation of Ardvt stra. Modern Parsis, who consider the Pahl. k as silent (or merely a soft aspirate) after a vowel, would pronounce Aredvisir. 118 DADISTAN-! DINiK. him, even from the Hadhayas ox’, is the strength of everlasting welfare (véhgarih) azd immortality ; and the living are again produced for the body, they have immortal life, azd they become hungerless and thirstless, undecaying azd undying, undistressed and undiseased, ever-living ad ever-beneficial. 120. After the renovation of the universe there is no demon, because ¢here is no deceit; and no fiend, because there is no falsity; ¢here is no evil spirit (angramin6), because there is no destruction ; there is no hell, because there is no wickedness; ¢here is no strife, because there is no anger; ¢here is no hatred, because there is no ill-temper (dazth); there is no pain, because there is no disease. 121. Zhere is also no Dahak?, because there is no fear; ¢here is no want, because there is no greediness ; ¢heve is no shame, because there is no deformity; ¢here is no falsehood*, because there is no desire of falsehood; there is no heterodoxy, because there are no false statements; and ¢here is no tardiness, because z¢ speaks of a dilatory (sust6) race in that which is said thus: ‘ 7ey are all those of evil thoughts, of evil words, of evil deeds, a race of all evils to be made to tear by the evil spirit.’ 122. And on his (the demon’s) disappearance every evil has disappeared, on the disappearance of evil every good is perfected, and in the time of complete goodness it is not possible to occasion (andaékhtand) any pain or distress whatever, by any means, to any creature. 123. Those who are present (nunak) sufferers‘, when ¢here is a blow of 1 See § go. * See § 97. 5 Mrgq and J omit what follows, as far as ‘ heterodoxy.’ * Literally ‘ attainers to endurance.’ CHAPTER XXXVII, 120-128. 119
2123. Those who are present (nunak) sufferers‘, when ¢here is a blow of 1 See § go. * See § 97. 5 Mrgq and J omit what follows, as far as ‘ heterodoxy.’ * Literally ‘ attainers to endurance.’ CHAPTER XXXVII, 120-128. 119 a fist on the body, or the point of a nail (tékh bdrak) is driven into a limb, are pained on account of the combination (ham-d4dakth) of a different nature for the purposes of the fiend in the body. 124. But at that time of no complication (ahamyakhtih), when a limb is struck upon a limb, or even such @ thing as a knife, or sword, or club, or stone, oy arrow reaches the body, ¢here is no pain or discomfort whatever corresponding to that present pain, 125. And at that time one consideration (vustd-aé) occurs, for now the pain from that beating and striking is always owing to that different nature, and on account of ther being suitable Zo 22, but at that time everything dezng of like nature and like formation ¢here is never any distress. . 126. And in that most happy time they let the sun, moon, and luminaries exist, but ¢here is no need for a return of the day and a removal of z¢s going forth (frashm)', for the world is a dispenser (vakht4r) of all light, and all creatures, too, are brilliant; those luminaries also become as it were perfectly splendid for them. 127. And every creature, too, is of like will and like power; whichever were mortals, unenvious of the welfare of all creatures, are alike joyous, and that shave of their position and pleasure rejoices ¢hem which has come to them from the glory of all ¢he existences and capabilities of him, the all-good, who is aware of all of everything through his own perfect persistence and complete resources. 128. And he allots, to the doers of good works 1 The ‘going forth’ of the day or the sun means its disappearance or going away, and is an Avesta phrase. The sun is supposed to be ‘forth’ when it is absent, not when it appears. 120 DADISTAN-{ DINiK. and the suitable ranks, the power of a judge (dadak6), wealthiness, goodness, and the directorship (radih) of what is intended. 129. He zs the designer of what is intended, as it is said about his creatures and capability that fire is producing wind, fire is producing water, and fire is producing earth; wind is producing fire, wind is producing water, and wind is producing earth; water is producing fire, water is producing wind, and water is producing earth; earth is producing fire, earth is producing wind, and earth is producing water. 130. The spirit is both the cause of spirit and the cause of matter (stts) ; and the cause of matter, too, is also the cause of spirit, through that perpetual capability.
3130. The spirit is both the cause of spirit and the cause of matter (stts) ; and the cause of matter, too, is also the cause of spirit, through that perpetual capability. 131. And, moreover, all the angels, the souls, and the guardian spirits are attending to the wishes of the glory of the creator and the commands of the creator, without trouble avd fully rejoicing, in likeness unto the forms of seas, rivers, mountains, trees, and waters!; and they have comforted and decorated the creation. 132. And the angels, souls, and guardian spirits, themselves also the constituted spirits of a former contact with life, are thereby pleased and rejoiced; eternal azd thoroughly prepared they are naturalised in that complete joy. CuaPteR XXXVIII. 1. As ¢o the thirty-seventh question and reply, that which you ask is thus: The measure that they All objects being supposed to be represented by guardian spirits in the other world. CHAPTER XXXVII, 129—-XXXVIII, 4. I2I measure good works wth dezng revealed’, how is it then when there is more, or not, done by us ? 2. The reply is this, that every thought, word, and deed whose result is joy, happiness, and commendable recompense—when a happy result is obtainable, and the exuberance (afzfind) of thought, word, and deed is important—is well-thought, wellsaid, and well-done. 3. And for him the result of whose wish for good works is conclusively joy and exaltation of soul—which are his attainment of recompense from the constantly-beneficial space’, the immortal azd unlimited, which shall never perish —there is no measure of the multitude of good works. 4. For every one by whom many are performed, and who engages in still more, appropriates the result more fully, and is more worthy ; dz¢ it is not obtained for the completion of that which is a definite measure, therefore he does not obtain still more, and it is not necessary he should; and it is, moreover, not obtained even for the completion of a limit of unlimitedness‘*. 1 They are balanced against the sins committed (see Chaps. XIII, 2-4, XXIV, 5, 6); if the good works exceed the sins by a very smal] quantity the soul is supposed to go to the ordinary heaven (vahist6), but if by a quantity sufficient to balance one unatonable sin it goes to the best existence, or supreme heaven (gar6¢dm4né, see Sls. VI, 3, 4). Mr14 and J have merely: ‘The measure for good works deing revealed.’ 3 The three characteristics of good works. ® See Chaps. XXVI, 3, XXXI, 24, XXXVII, 22. * The good works in excess of the quantity necessary for admitting the soul into the supreme heaven cannot affect the destination of the soul, but they add to its future enjoyment (see Chap. VIII, 4), and no limit can be assigned to the quantity that can be thus absorbed. 122 pApisTAn-! DINIK. CuaPrer XXXIX.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXIV, 5, XLIV, 20). Or, perhaps, the angel of religion (Din) itself, which is reverenced for its radiance and glory in Din Yt. 4. 2 A mythical mountain (see Chap. XXX, 2). 5 The mythical source of pure water which is said to flow from Mount Albfirz into Lake Urvis on the summit of Mount Hfgar, and thence to Mount Afdsindém in the wide-formed ocean, whence it partly flows into the ocean, and partly rains upon the earth (see Bd. XIII, 1, 3-5). Much the same account of it is given in Chap. XCII, 5, only the lake is said to be on the summit of Mount Adsindém. It is the Av. Ardvi sfra of the Aban Yt., and the ‘Pahl, form ArekdvisGr = Aregdvisir may be explained as a transposition of Aredgvisfr, an ordinary mispronunciation of Ardvt stra. Modern Parsis, who consider the Pahl. k as silent (or merely a soft aspirate) after a vowel, would pronounce Aredvisir. 118 DADISTAN-! DINiK. him, even from the Hadhayas ox’, is the strength of everlasting welfare (véhgarih) azd immortality ; and the living are again produced for the body, they have immortal life, azd they become hungerless and thirstless, undecaying azd undying, undistressed and undiseased, ever-living ad ever-beneficial. 120. After the renovation of the universe there is no demon, because ¢here is no deceit; and no fiend, because there is no falsity; ¢here is no evil spirit (angramin6), because there is no destruction ; there is no hell, because there is no wickedness; ¢here is no strife, because there is no anger; ¢here is no hatred, because there is no ill-temper (dazth); there is no pain, because there is no disease. 121. Zhere is also no Dahak?, because there is no fear; ¢here is no want, because there is no greediness ; ¢heve is no shame, because there is no deformity; ¢here is no falsehood*, because there is no desire of falsehood; there is no heterodoxy, because there are no false statements; and ¢here is no tardiness, because z¢ speaks of a dilatory (sust6) race in that which is said thus: ‘ 7ey are all those of evil thoughts, of evil words, of evil deeds, a race of all evils to be made to tear by the evil spirit.’ 122. And on his (the demon’s) disappearance every evil has disappeared, on the disappearance of evil every good is perfected, and in the time of complete goodness it is not possible to occasion (andaékhtand) any pain or distress whatever, by any means, to any creature. 123. Those who are present (nunak) sufferers‘, when ¢here is a blow of 1 See § go. * See § 97. 5 Mrgq and J omit what follows, as far as ‘ heterodoxy.’ * Literally ‘ attainers to endurance.’ CHAPTER XXXVII, 120-128. 119
2123. Those who are present (nunak) sufferers‘, when ¢here is a blow of 1 See § go. * See § 97. 5 Mrgq and J omit what follows, as far as ‘ heterodoxy.’ * Literally ‘ attainers to endurance.’ CHAPTER XXXVII, 120-128. 119 a fist on the body, or the point of a nail (tékh bdrak) is driven into a limb, are pained on account of the combination (ham-d4dakth) of a different nature for the purposes of the fiend in the body. 124. But at that time of no complication (ahamyakhtih), when a limb is struck upon a limb, or even such @ thing as a knife, or sword, or club, or stone, oy arrow reaches the body, ¢here is no pain or discomfort whatever corresponding to that present pain, 125. And at that time one consideration (vustd-aé) occurs, for now the pain from that beating and striking is always owing to that different nature, and on account of ther being suitable Zo 22, but at that time everything dezng of like nature and like formation ¢here is never any distress. . 126. And in that most happy time they let the sun, moon, and luminaries exist, but ¢here is no need for a return of the day and a removal of z¢s going forth (frashm)', for the world is a dispenser (vakht4r) of all light, and all creatures, too, are brilliant; those luminaries also become as it were perfectly splendid for them. 127. And every creature, too, is of like will and like power; whichever were mortals, unenvious of the welfare of all creatures, are alike joyous, and that shave of their position and pleasure rejoices ¢hem which has come to them from the glory of all ¢he existences and capabilities of him, the all-good, who is aware of all of everything through his own perfect persistence and complete resources. 128. And he allots, to the doers of good works 1 The ‘going forth’ of the day or the sun means its disappearance or going away, and is an Avesta phrase. The sun is supposed to be ‘forth’ when it is absent, not when it appears. 120 DADISTAN-{ DINiK. and the suitable ranks, the power of a judge (dadak6), wealthiness, goodness, and the directorship (radih) of what is intended. 129. He zs the designer of what is intended, as it is said about his creatures and capability that fire is producing wind, fire is producing water, and fire is producing earth; wind is producing fire, wind is producing water, and wind is producing earth; water is producing fire, water is producing wind, and water is producing earth; earth is producing fire, earth is producing wind, and earth is producing water. 130. The spirit is both the cause of spirit and the cause of matter (stts) ; and the cause of matter, too, is also the cause of spirit, through that perpetual capability.
3130. The spirit is both the cause of spirit and the cause of matter (stts) ; and the cause of matter, too, is also the cause of spirit, through that perpetual capability. 131. And, moreover, all the angels, the souls, and the guardian spirits are attending to the wishes of the glory of the creator and the commands of the creator, without trouble avd fully rejoicing, in likeness unto the forms of seas, rivers, mountains, trees, and waters!; and they have comforted and decorated the creation. 132. And the angels, souls, and guardian spirits, themselves also the constituted spirits of a former contact with life, are thereby pleased and rejoiced; eternal azd thoroughly prepared they are naturalised in that complete joy. CuaPteR XXXVIII. 1. As ¢o the thirty-seventh question and reply, that which you ask is thus: The measure that they All objects being supposed to be represented by guardian spirits in the other world. CHAPTER XXXVII, 129—-XXXVIII, 4. I2I measure good works wth dezng revealed’, how is it then when there is more, or not, done by us ? 2. The reply is this, that every thought, word, and deed whose result is joy, happiness, and commendable recompense—when a happy result is obtainable, and the exuberance (afzfind) of thought, word, and deed is important—is well-thought, wellsaid, and well-done. 3. And for him the result of whose wish for good works is conclusively joy and exaltation of soul—which are his attainment of recompense from the constantly-beneficial space’, the immortal azd unlimited, which shall never perish —there is no measure of the multitude of good works. 4. For every one by whom many are performed, and who engages in still more, appropriates the result more fully, and is more worthy ; dz¢ it is not obtained for the completion of that which is a definite measure, therefore he does not obtain still more, and it is not necessary he should; and it is, moreover, not obtained even for the completion of a limit of unlimitedness‘*. 1 They are balanced against the sins committed (see Chaps. XIII, 2-4, XXIV, 5, 6); if the good works exceed the sins by a very smal] quantity the soul is supposed to go to the ordinary heaven (vahist6), but if by a quantity sufficient to balance one unatonable sin it goes to the best existence, or supreme heaven (gar6¢dm4né, see Sls. VI, 3, 4). Mr14 and J have merely: ‘The measure for good works deing revealed.’ 3 The three characteristics of good works. ® See Chaps. XXVI, 3, XXXI, 24, XXXVII, 22. * The good works in excess of the quantity necessary for admitting the soul into the supreme heaven cannot affect the destination of the soul, but they add to its future enjoyment (see Chap. VIII, 4), and no limit can be assigned to the quantity that can be thus absorbed. 122 pApisTAn-! DINIK. CuaPrer XXXIX.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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