^ See Pahl. Yas. XXVIII, 4 c. « Ibid. 4 a. » Ibid. 4 b.
314 dInkaiu), book ix.
knowledge arises from the discrimination of pure
wisdom, and the pure attainment of the most dis-
criminative spiritual lord (ah v6) to the mind, through
the purity that constitutes the way within the mind •
of a spiritual lord, the purity which becomes that
way through the lodgment of Vohftman there.
15. This, too, that righteousness is taught^ by kim
who keeps his mind connected with righteousness ;
even for this reason, because his mind attains to an
effort for authority, and, ridden by the effort, attains
to its acquisition. 16. This, too, that by him who
gives commands about the progress of the concerns
of A6harmasr^, this is also taught to mankind, namely,
when one sees the throne of A6harma^df^ ; even for
this reason, because it is possible to see that throne
through the complete progress of the will of Aflha^-
ma^^ in the world ; and whoever gives commands
about the progress of the concerns of AClharma^^,
the will of AOha^masTflf is necessary in him, the pro-
gressive share of those concerns for the people of
the world being shown, which is seen even through
that foundation of completeness that becomes the
throne of Atiharma-sr^yj?^ mankind.
1 7. This, too, that by him who welcomes A(ihar-
Vd'^d in himsAi^y matters only known by even a high-
priest are then taught to mankind ; even for this
reason, because instruction and knowledge are mostly
those through a high-priest, and by him who wel-
comes AflharmasTfl? in hints^{, a spiritual lord is then
prayed for, who becomes glorious and praised for
that which is to be taught, and mankind are taught
by him. 18. This, too, that by any one good, who
» See Pahl Yas. XXVIII, 4 c. * Ibid. 5 b. » Ibid. 6 a.
Chapter L, 15-22; 315
is a servant and pleaser of a good ruler, a good
person may be brought forward, to him who is the
ruler, for benefit^; even for this reason, because a
good man associates other good people with him in
the benefit that happens to him, and his character,
temper, and disposition are thus due to that; but
when bringing himself forward to rulers, through
reverence and gratification of the rulers, other good
people may also be brought forward by him for that
benefit. 19. This, too, that by him who shall vir-
tuously make an accumulation, the way of pros-
perity^ from the sacred beings is disclosed to his
own ; even for this reason, because virtuous accumu-
lation is provided through unnumbered (/xpenav&^S)
grants of a decider, and, when it is so, he becomes
the treasurer of the sacred beings.
20* This, too, that by him who produces ad-
vantage for the archangels, the gift of him who is
suitable for the sovereignty^ of the immature (kh4m)
world is solicited ; even for this reason, because the
advantage which is produced for the archangels
being for the sake of his own, the advantage of the
immature creation solicited — the supreme advantage
of the primitive good creations — becomes a virtuous
ruler. 2 1 * This, too, that by him who is a praiser *
of an archangel, the good religion is praised ; even
for this reason, because the good religion is praise of
the archangels, and the praise of the archangels is
the good religion. 22. This, too, that the religion
of the sacred beings is made progressive ^ by him
who shall make an offering (aClst6frl^6) to the
* See Pahl. Yas. XXVIII, 6 b. « Ibid. 7 a.
» Ibid. 7 c.
3l6 DtNKAlU), BOOK IX.
sacred beings ; even for this reason, because making
an offering to the sacred beings strengthens the up-
holders of religion, and the progress of religion
occurs through upholders of religion.
23. This, too, that by him who shall make man-
kind quite zealous (gar em 6k6) for doing good works,
the reward of the good works is also made liberal
for mankind ; even for this reason, because the pro-
ducer of the origin is also the producer of the result.
24. This, too, that above the multitude is the praise
of the man who is assisting those of virtuous will,
who is also the nourishment of the creatures through
virtuousness, and whose accumulation is also owing
to virtuousness ; even for this reason, because who-
ever is assisting those of virtuous will is an increaser
of virtuousness in the world, whoever is the nourish-
ment of the creatures through virtuousness is a pro-
ducer of the paternity of creatures, and he whose
accumulation is owing to virtuousness becomes an
improver of the world. 25. This, too, that by him
who assists him who is ignorant (kha^t), is given
and taught to supplicants that which is suitable for
them. 26. To assist him who is ignorant is this,
such as forming the province, district, domain, and
family ; maintaining the abode and house of a fol-
lower of Vi^tAsp (Vii-tAs/inS), the fortress and
stronghold, and the homestead (khdn) of the agri-
cultural peasant ; repairing a rugged road ; building
bridges over rivers ; managing a river, aqueduct, or
brook ; populating desolate places ; and doing other
things, owing to which any retention (g!rift-a^) of
the comfort and advantage of mankind in the world
occurs. 27. And by him who shall do these things,
the assistance even of him who is born afterwards.
Chapter L, 23-30. 317
the making of that which is a very advantageous
thing suitable for mankind, and also the doing of
this for others, are taught.
28. This, too, that it is revealed (i4sht6) of the
spiritual existence that that which is wisdom is for
AAharmasr^/, for him who is wisdom — that is, it
teaches that acquired wisdom is for him whose in-
nate wisdom is good — even for this reason, because
the spirit, this that has come into his possession,
which is acquired wisdom, is given by it to the
progeny of A<iharma^:^/, which is innate wisdom, to
increase it ; and A^iharmasr^ is gratified thereby.
29. Of a summary about the continuance that
was, the progress of the material existence, and the
continuance that will be ^, there is also this : — ^about
the continuance that was, which is the beginning,
there are the essential thought and beneficent pro-
duction of the good and evil material existence of its
good goodness, and that of its evil vileness ; about
the progress of the material existence^ which is inter-
mediate, there are the dutiful doing of good works,
righteousness, and having reward, the committal of
crime, wickedness, and having the bridge penalty ;
and about the continuance that will be, which is the
last, there are the government, with wisdom, of that
supremely good one who is the origin of all the
multitudinous creatures (vastksLn), the triumph of
goodness over vileness, the admissibility of the
good, the inadmissibility of the bad, and the purity
of the restoration of the good creatures.
30. Of righteousness perfect is the excellence.
^ The three periods of the universe : — ^the past eternity,^ the pre- sent existence, and the future eternity.
3i8 dJnkaiu), book ix.
Chapter LI.
Bako Nask.
I. The fifth fargarrf, Khshmaibyd\ is about this, that complaint is made by Gd^-aflrvan* 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 (dhang) and a desire for that increase, act by his example and keep cattle pro- perly ; but the complaint of Gd^-adrvan is that 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^Ss^o for the preservation ^the soul. 3. This, too, that by him who keeps cattle with a contr6ller (das- t6bar) 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 con- troller 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 ; and 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.
^ See 'Chap. VI, i n; it is here written khshmdibfiin PahlavL » See Pahl. Yas. XXIX, i. » 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 it 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 one shall admit the
male of animals at the proper time, the mastery
(sardirlnl^anS) 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 multi-
plier 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 forma-
tion of a store for cattle is also taught; even for
this reason, because, from the increasing cattle pro-
duced, the profit of mankind arises, and on account
of the liking of mankind for profit, they persevere
more fully in cultivating cattle, and provide a store
for them.
7. This, too, that it is he who is the more powerful
of beings — that is, strength is what is more in use by
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 bounti-
fulness to one s own needy ones arises through law-
ful thoughts, lawful thoughts are provided by ex-
pelling greed, lust, wrath, disgrace, envy, and other
fiends from the body, and a man expelling a fiend
from his body becomes of efficient strength. 8. This,
too, that he is a very powerful person, for invoca-
tion ^ supplication, and attaining to good works.
1 See Pahl. Yas. XXIX, 3 c.
320 DtNKAlJD, BOOK IX.
who possesses wealth for the high-priest of the
priests, who shall also procure decisions and judg-
ment always justly, and who likewise becomes
humble and reverent to the good ; even for this
reason, because the wealth of multitudes of man-
kind is for maintaining the desires and pleasure of
the body, for procuring decisions and judgment
whereto their wishes tend, and for others becoming
humble and reverent to them even when their de-
sign is vicious; but he who possesses wealth for
invocation and connection with the wisdom of the
religion, through the high-priest of the religion,
and shall procure just decisions and judgment, and
becomes humble and reverent to the good, is a putter
away of that design and one who, through the put-
ting away of that design, becomes a capable and
very powerful person.
9. This, too, that every one is made to persevere
at his proper duty, as to any excellent thing, by him
who holds the reward of the diligent, as the sacred
beings are proceeding with a pure needy one; for
this reason, because the toiling of the body of a
person at his proper duty is induced by a desire of
reward. 10. This, too, that by him whose mouth
(y6ng)^ and //^ appliances areiox virtue, the posses-
sion of VohAman is then explained, through this mode,
because the maintenance of the mouth and its appli-
ances as virtuous becomes so, when, through protec-
tion and assistance ^the good, ^^ defeat and smiting
of the vile, the reformation of the world occurs ; and
this, too, is so, when there is an existence of pre-
paration 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 Vohdman, and that possession of Vo-
h^man becomes also an explainer of Vohftman.
II. 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, because the com-
mand being necessary for the personal duty of the
good, they also develope the knowledge of every
kind for which that commanding of duty and its
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 ZaratAxt
through speaking of the religion ; even for this
reason, because, on account of those of the religion
of Zaratfijt who really constitute the renovation of
the universe, the speaking connected with Zaratft^t —
through the teaching of the good and 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 in yonder world^,
even on the mention of it, 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, and the ad-
