Pahlavi Texts, Part IV (SBE37), E.W. West, tr. [1892], at sacred-texts.com
Bakŏ Nask.
1. Propitiation for the creator Aûharmazd, and a scornful dole for the evil spirit.
2. The fourth fargard is the Yânîm-manô 1 of the Bakŏ, about the praise of Zaratûst, that is, his jurisdiction, invocation of blessing (yânŏ) 2, and speaking in reply were such as are declared by the sacred text. 3. This, too, that that jurisdiction of his arose before the blessing, that is, this one decision is made by him about his own, that his own person is first made deserving by him through virtue, and then virtue is prayed for by him 3.
4. This, too, that he has attributed the source and result to Aûharmazd, who gives joy to Aûharmazd; for the source and result of various advantages and various joys are desirable for joy itself, as joy is the acme (rôêsman) of every happiness of him whose joy has made an offering (aûstôfrîdŏ) to Aûharmazd, because his decision is this, that by him whose joy arises from that thing which is the will of Aûharmazd, its source and result are attributed to Aûharmazd. 5. This, too, that the good work, which is a gratification by lawful gratifiers 4, becomes appropriated by him who shall perform that which is truly reverent; even for this reason, because he who is a lawful gratifier of others, through true reverence, has intended to gratify through the practice of his reverence, and, when thus the gratifier of those persons, the good work of gratification
by lawful gratifiers becomes appropriated. 6. This, too, that the wisdom of Vohûman 1 is advanced by him who utters a discourse through Vohûman; for this reason, because the wisdom of Vohûman and its advancement are mostly through discourse. 7. This, too, that the plentifulness and satisfaction of cattle 1 are taught by him who properly maintains the cattle which are in his possession; even for this reason, owing to the multitudes thus belonging to him who properly maintains the cattle which are in his possession, he gains his profit and pleasure therefrom, and others, who see that gain, are instructed, even as much as he, about the proper maintenance of cattle for their own profit and pleasure.
8. This, too, that benefit 2 being given for the benefit of the worthy man is taught by him who keeps the benefit that is his as the property of the sacred beings; even for this reason, because he gives the benefit that is his unto the worthy man for the purpose of keeping it for the advantage of the sacred beings, and others are instructed about it. 9. This, too, that prosperity 3 being given, in both existences 2, to him who is generous and worthy is taught by him who gives benefit to a worthy man possessing body and life; even for this reason, because a worldly existence and a spiritual one are both his, also his worldly existence is in this existence, and the spiritual one in that existence wherefrom satisfaction for the giving of benefit arrives. 10. This, too, that by him who shall cause reverence 4 of the good, even this is taught, that the sacred
beings gratify him who is practising their will; even for this reason, because good for him, by whom the reverence is practised, becomes the reply of satisfaction, and the throne of the sacred beings is certain.
11. This, too, that he who was at first has taught even this to mankind, that supplicants 1 for the favour of the sacred beings gratify the sacred beings by being contented (padvâz); even for this reason, because the welcome of a sacred being, supplied by command from the religion, is a virtuousness in the world distinct from that, and the production of a course of generosity, from the sacred beings to mankind, arises really through the contentment of the favoured; and mankind thereby become freer from doubt, and believe more in the sacred beings. 12. This, too, that his soul is delivered, or will be delivered, into the supreme heaven 2, who has given something to him who praises the sacred beings and the good; even for this reason, because even through liberality as to wealth, and the production of a way to the supreme heaven, it is manifest that anything given to the praisers of the sacred beings and the good is a greater liberality. 13. This, too, that the reverence 3 of those needing reverence is occasioned by him who teaches the sacred word (vâkakŏ) to the good; even for this reason, because he who is a good teacher of revelation (dênô) can bring it into use for the reverence, advantage, and joy of the sacred beings and the good.
14. This, too, that acquaintance with the religion of Aûharmazd 3 is disclosed to his own by him who loves Vohûman; even for this reason, because true
knowledge arises from the discrimination of pure wisdom, and the pure attainment of the most discriminative spiritual lord (ahvô) 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 Vohûman there. 15. This, too, that righteousness is taught 1 by him 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 Aûharmazd, this is also taught to mankind, namely, when one sees the throne of Aûharmazd 2; even for this reason, because it is possible to see that throne through the complete progress of the will of Aûharmazd in the world; and whoever gives commands about the progress of the concerns of Aûharmazd, the will of Aûharmazd is necessary in him, the progressive 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 Aûharmazd for mankind.
i7. This, too, that by him who welcomes Aûharmazd in himself 3, 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 welcomes Aûharmazd in himself, 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
is a servant and pleaser of a good ruler, a good person may be brought forward, to him who is the ruler, for benefit 1; 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 virtuously make an accumulation, the way of prosperity 2 from the sacred beings is disclosed to his own; even for this reason, because virtuous accumulation is provided through unnumbered (apênavâdŏ) 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 advantage for the archangels, the gift of him who is suitable for the sovereignty 3 of the immature (khâm) 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. 21. This, too, that by him who is a praiser 3 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 3 by him who shall make an offering (aûstôfrîdŏ) to the
sacred beings; even for this reason, because making an offering to the sacred beings strengthens the upholders of religion, and the progress of religion occurs through upholders of religion.
23. This, too, that by him who shall make mankind quite zealous (garemôkŏ) for doing good works, the reward of the good works is also made liberal for mankind; even for this reason, because the producer 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 whoever is assisting those of virtuous will is an increaser of virtuousness in the world, whoever is the nourishment of the creatures through virtuousness is a producer 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 (khast), 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 follower of Vistâsp (Vistâspanŏ), the fortress and stronghold, and the homestead (khân) of the agricultural 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 (gîrift-aê) 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,
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 (kâshtô) of the spiritual existence that that which is wisdom is for Aûharmazd, for him who is wisdom—that is, it teaches that acquired wisdom is for him whose innate 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 Aûharmazd, which is innate wisdom, to increase it; and Aûharmazd is gratified thereby.
29. Of a summary about the continuance that was, the progress of the material existence, and the continuance that will be 1, there is also this:—about the continuance that was, which is the beginning, there are the essential thought and beneficent production 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 intermediate, 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 (vasîkân), 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.
311:1 See Chap. V, 1 n.
311:2 See Pahl. Yas. XXVIII, 0.
311:3 Ibid. 1 a.
311:4 Ibid. 2 c.
312:1 See Pahl. Yas. XXVIII, 1 c, where Pt4 and Mf4 have Vohûman instead of valman.
312:2 Ibid. 2 b.
312:3 Ibid. 2 c.
312:4 Ibid. 4 b.
313:1 See Pahl. Yas. XXVIII, 4 c.
313:2 Ibid. 4 a.
313:3 Ibid. 4 b.
314:1 See Pahl. Yas. XXVIII, 4 c.
314:2 Ibid. 5 b.
314:3 Ibid. 6 a.
315:1 See Pahl. Yas. XXVIII, 6 b.
315:2 Ibid. 7 a.
315:3 Ibid. 7 c.
317:1 The three periods of the universe:—the past eternity, the present existence, and the future eternity.