Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
130. Of righteousness perfect is the excellence. * The three periods of the universe :—the past eternity, the present existence, and the future eternity. 318 DINKARD, BOOK IX. Cuapter LI. Baké Nask. 1. The fifth fargard, KhshmaibyA}, is about this, that complaint is made by Gés-adrvan?® that there did not exist any one who properly keeps the cattle that are in his possession; even for this reason, because cattle are increased by such, and others, through design (Ahang) and a desire for that increase, act by his example and keep cattle properly ; du¢ the complaint of Gés-afirvan is ¢hat he does not exist. 2. This, too, that by him who gives orders about the advancement of the concerns of the sacred beings, the care of cattle is produced, and his soul attains to the sacred beings; even for this reason, because the care of cattle is a principal thing in the advancement of the concerns of the sacred beings, and also for the preservation of the soul. 3. This, too, that by him who keeps cattle with a controller (dastdbar) who is a cattle-master *, even a friend of him who is the creator of cattle is taught to the cattle—the cattle-master and he who is wise in the nourishment, protection, and multiplication of cattle—even for this reason, because when his cattle are kept with a controller who is a nourisher, protector, and multiplier of cattle, the friendship of a nourisher for the nourished, of a protector for the protected, and of a multiplier for the multipliable is also exhibited by him ; ad the design of the creator for the creation, through affection, is that of a nourisher for the nourished, of a protector for the protected, and of a multiplier for the multipliable. 1 See Chap. VI, 1 n; it is here written khshm4ibé in Pahlavi. 2 See Pahl. Yas. XXIX, 1. 3 Ibid. 2 a. CHAPTER LI, 1-8. 319 4. This, too, that by him who maintains an animal with propriety, it is presented to the sacred beings ; even for this reason, because when z¢ is maintained by him with propriety, the will of the sacred beings drives him on, and when the will of the sacred beings drives him on, it is presented by him to the sacred beings. 5. This, too, that when ove shall admit the male of animals at the proper time, the mastery (sarddrinidand) of the animal is also taught by him; even for this reason, because the admission of the male of the animals is the essential business in the multiplication of cattle, and he who is a multiplier has also taught the mastery of the animals. 6. This, too, that by him who does not slaughter an animal until it attains to full growth, the formation of a store for cattle is also taught; even for this reason, because, from the increasing cattle produced, the profit of mankind arises, avd on account of the liking of mankind for profit, they persevere more fully in cultivating cattle, and provide a store for them.
27. This, too, that 2¢ zs he who is the more powerful of beings—that is, strength is what is more in use dy him !—whose proceeding is for him who is his own, so that he supplies that which it is necessary to supply ; even for this reason, because needful bountifulness ¢o one’s own needy ones arises through lawful thoughts, lawful thoughts are provided by expelling greed, lust, wrath, disgrace, envy, avd other fiends from the body, and a man expelling a fiend from zs body becomes of efficient strength. 8. This, too, that he is a very powerful person, for invocation’, supplication, and attaining to good works, ? See Pahl. Yas. XXIX, 3 c. 320 DINKARD, BOOK IX. who possesses wealth for the high-priest of the priests, who shall also procure decisions and judgment always justly, and who likewise becomes humble azd reverent to the good; even for this reason, because the wealth of multitudes of mankind is for maintaining the desires and pleasure of the body, for procuring decisions and judgment whereto their wishes tend, azd for others becoming humble and reverent zo them even when ¢her design is vicious; du¢ he who possesses wealth for invocation and connection wztk the wisdom of the religion, through the high-priest of the religion, and shall procure just decisions and judgment, and becomes humble and reverent ¢o the good, is a putter away of that design and ove who, through the putting away of that design, becomes a capable and very powerful person. 9. This, too, that every one is made to persevere at Azs proper duty, as ¢o any excellent thing, by him who holds the reward of the diligent, as the sacred beings are proceeding wz/k a pure needy one; for this reason, because the toiling of the body of a person at 4zs proper duty is induced dy a desire of reward, 10. This, too, that by him whose mouth (yéng)! and z¢s appliances ave for virtue, the possession of Vohiiman is then explained, through this mode, because the maintenance of the mouth and z¢s appliances as virtuous becomes so, when, through protection and assistance of the good, and defeat and smiting of the vile, the reformation of the world occurs; and this, too, is so, when ¢here zs an existence of preparation of the friend of the good and the enemy 1 See Pahl. Yas, XXIX, 7 c. CHAPTER LI, 9-14. 321 of the vile, and of friendship of the good and enmity of the vile, through understanding good and evil; and the understanding of good and evil is through possession of Vohfiman, azd that possession of Vohdman becomes also an explainer of Vohtman.
3Yas, XXIX, 7 c. CHAPTER LI, 9-14. 321 of the vile, and of friendship of the good and enmity of the vile, through understanding good and evil; and the understanding of good and evil is through possession of Vohfiman, azd that possession of Vohdman becomes also an explainer of Vohtman. 11. This, too, that by him who gives commands about the progress of the concerns of the sacred beings, his own knowledge of every kind is also developed; even for this reason, decause the command dezng necessary for the personal duty of the good, they also develope the knowledge of every kind for which that commanding of duty and z¢s auspiciousness are suitable. 12. This, too, that by him who teaches the good, the good work is then appropriated which is also an assistance of Zaratdst through speaking of the religion; even for this reason, because, on account of those of the religion of Zaratist who really constitute the renovation of the universe, the speaking connected with Zarattst— through the teaching of the good azd teachers not of the same religion—and the assistance through speaking of the religion become the good work appropriated. 13. This, too, that by him who gives anything to that person who praises the sacred beings and the good, a throne is appropriated 2% yonder wor/d’, even on the mention of z¢. 14. This, too, that by him who is teaching that which is for the propitious, the damage that is owing to want of resources? in religion is shut out of the world; even for this reason, because, owing to that, he increases the resources of religion of every kind, avd the ad- ? See Pahl. Yas. XXIX, 8 c. 8 Ibid. 9 b. (37) Y 322 DINKARD, BOOK IX. vantage therefrom, in the world. 15. This, too, that by him who is bringing him who is righteous forth to the rulers, for beneficence, the utmost assistance is then afforded; even for this reason, because an expectation of the utmost beneficence is further attached by him to the place of obtainment |. 16. This, too, that by him who gives Azmself in service unto him who is the supreme king of kings, the way of good thinking*, of the assistance of pleasure, and of the production of sovereignty by Adhavmazd is disclosed to his own; even for this reason, because the original reason of virtue is the worthiness of mankind owing to the creator and their service unto the creator, and, therefore, as he who is a well-ruling monarch is a creator in the worldly existence, and a recompensing (padd-dahak) leader of the creatures who steadfastly give ¢hemselves in service to him, it is then given by him to the creator also; and I teach, besides, ¢Aa¢ the origin of the virtue of worthiness, which is attached by the creator to his own, is the way that is stated above, and other virtue is also disclosed to his own thereby. 17. Righteousness is excellence that zs perfect. Cuaprer LII, Baké Nask. 1. The sixth fargard, Ad-t4-vakhshy4, is this, that by him who is a wise upholder of the dignity 1 See Pahl. Yas. XXIX, 10 c.
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.
130. Of righteousness perfect is the excellence. * The three periods of the universe :—the past eternity, the present existence, and the future eternity. 318 DINKARD, BOOK IX. Cuapter LI. Baké Nask. 1. The fifth fargard, KhshmaibyA}, is about this, that complaint is made by Gés-adrvan?® that there did not exist any one who properly keeps the cattle that are in his possession; even for this reason, because cattle are increased by such, and others, through design (Ahang) and a desire for that increase, act by his example and keep cattle properly ; du¢ the complaint of Gés-afirvan is ¢hat he does not exist. 2. This, too, that by him who gives orders about the advancement of the concerns of the sacred beings, the care of cattle is produced, and his soul attains to the sacred beings; even for this reason, because the care of cattle is a principal thing in the advancement of the concerns of the sacred beings, and also for the preservation of the soul. 3. This, too, that by him who keeps cattle with a controller (dastdbar) who is a cattle-master *, even a friend of him who is the creator of cattle is taught to the cattle—the cattle-master and he who is wise in the nourishment, protection, and multiplication of cattle—even for this reason, because when his cattle are kept with a controller who is a nourisher, protector, and multiplier of cattle, the friendship of a nourisher for the nourished, of a protector for the protected, and of a multiplier for the multipliable is also exhibited by him ; ad the design of the creator for the creation, through affection, is that of a nourisher for the nourished, of a protector for the protected, and of a multiplier for the multipliable. 1 See Chap. VI, 1 n; it is here written khshm4ibé in Pahlavi. 2 See Pahl. Yas. XXIX, 1. 3 Ibid. 2 a. CHAPTER LI, 1-8. 319 4. This, too, that by him who maintains an animal with propriety, it is presented to the sacred beings ; even for this reason, because when z¢ is maintained by him with propriety, the will of the sacred beings drives him on, and when the will of the sacred beings drives him on, it is presented by him to the sacred beings. 5. This, too, that when ove shall admit the male of animals at the proper time, the mastery (sarddrinidand) of the animal is also taught by him; even for this reason, because the admission of the male of the animals is the essential business in the multiplication of cattle, and he who is a multiplier has also taught the mastery of the animals. 6. This, too, that by him who does not slaughter an animal until it attains to full growth, the formation of a store for cattle is also taught; even for this reason, because, from the increasing cattle produced, the profit of mankind arises, avd on account of the liking of mankind for profit, they persevere more fully in cultivating cattle, and provide a store for them.
27. This, too, that 2¢ zs he who is the more powerful of beings—that is, strength is what is more in use dy him !—whose proceeding is for him who is his own, so that he supplies that which it is necessary to supply ; even for this reason, because needful bountifulness ¢o one’s own needy ones arises through lawful thoughts, lawful thoughts are provided by expelling greed, lust, wrath, disgrace, envy, avd other fiends from the body, and a man expelling a fiend from zs body becomes of efficient strength. 8. This, too, that he is a very powerful person, for invocation’, supplication, and attaining to good works, ? See Pahl. Yas. XXIX, 3 c. 320 DINKARD, BOOK IX. who possesses wealth for the high-priest of the priests, who shall also procure decisions and judgment always justly, and who likewise becomes humble azd reverent to the good; even for this reason, because the wealth of multitudes of mankind is for maintaining the desires and pleasure of the body, for procuring decisions and judgment whereto their wishes tend, azd for others becoming humble and reverent zo them even when ¢her design is vicious; du¢ he who possesses wealth for invocation and connection wztk the wisdom of the religion, through the high-priest of the religion, and shall procure just decisions and judgment, and becomes humble and reverent ¢o the good, is a putter away of that design and ove who, through the putting away of that design, becomes a capable and very powerful person. 9. This, too, that every one is made to persevere at Azs proper duty, as ¢o any excellent thing, by him who holds the reward of the diligent, as the sacred beings are proceeding wz/k a pure needy one; for this reason, because the toiling of the body of a person at 4zs proper duty is induced dy a desire of reward, 10. This, too, that by him whose mouth (yéng)! and z¢s appliances ave for virtue, the possession of Vohiiman is then explained, through this mode, because the maintenance of the mouth and z¢s appliances as virtuous becomes so, when, through protection and assistance of the good, and defeat and smiting of the vile, the reformation of the world occurs; and this, too, is so, when ¢here zs an existence of preparation of the friend of the good and the enemy 1 See Pahl. Yas, XXIX, 7 c. CHAPTER LI, 9-14. 321 of the vile, and of friendship of the good and enmity of the vile, through understanding good and evil; and the understanding of good and evil is through possession of Vohfiman, azd that possession of Vohdman becomes also an explainer of Vohtman.
3Yas, XXIX, 7 c. CHAPTER LI, 9-14. 321 of the vile, and of friendship of the good and enmity of the vile, through understanding good and evil; and the understanding of good and evil is through possession of Vohfiman, azd that possession of Vohdman becomes also an explainer of Vohtman. 11. This, too, that by him who gives commands about the progress of the concerns of the sacred beings, his own knowledge of every kind is also developed; even for this reason, decause the command dezng necessary for the personal duty of the good, they also develope the knowledge of every kind for which that commanding of duty and z¢s auspiciousness are suitable. 12. This, too, that by him who teaches the good, the good work is then appropriated which is also an assistance of Zaratdst through speaking of the religion; even for this reason, because, on account of those of the religion of Zaratist who really constitute the renovation of the universe, the speaking connected with Zarattst— through the teaching of the good azd teachers not of the same religion—and the assistance through speaking of the religion become the good work appropriated. 13. This, too, that by him who gives anything to that person who praises the sacred beings and the good, a throne is appropriated 2% yonder wor/d’, even on the mention of z¢. 14. This, too, that by him who is teaching that which is for the propitious, the damage that is owing to want of resources? in religion is shut out of the world; even for this reason, because, owing to that, he increases the resources of religion of every kind, avd the ad- ? See Pahl. Yas. XXIX, 8 c. 8 Ibid. 9 b. (37) Y 322 DINKARD, BOOK IX. vantage therefrom, in the world. 15. This, too, that by him who is bringing him who is righteous forth to the rulers, for beneficence, the utmost assistance is then afforded; even for this reason, because an expectation of the utmost beneficence is further attached by him to the place of obtainment |. 16. This, too, that by him who gives Azmself in service unto him who is the supreme king of kings, the way of good thinking*, of the assistance of pleasure, and of the production of sovereignty by Adhavmazd is disclosed to his own; even for this reason, because the original reason of virtue is the worthiness of mankind owing to the creator and their service unto the creator, and, therefore, as he who is a well-ruling monarch is a creator in the worldly existence, and a recompensing (padd-dahak) leader of the creatures who steadfastly give ¢hemselves in service to him, it is then given by him to the creator also; and I teach, besides, ¢Aa¢ the origin of the virtue of worthiness, which is attached by the creator to his own, is the way that is stated above, and other virtue is also disclosed to his own thereby. 17. Righteousness is excellence that zs perfect. Cuaprer LII, Baké Nask. 1. The sixth fargard, Ad-t4-vakhshy4, is this, that by him who is a wise upholder of the dignity 1 See Pahl. Yas. XXIX, 10 c.
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.
No commentary for this page.