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Pahlavi Texts, Part IV (SBE37), E.W. West, tr. [1892], at sacred-texts.com
Bakŏ Nask.
1. The tenth fargard, Yâ-shyaothanâ 2, is that, for him who is practising good works 3 as much as it is possible for him to do, an efficacious reason for the renovation of the universe is afforded assistance; even for this reason, when every good work is an assistance to the renovation, then—according to the declaration that whoever does much more good work is more assisting the renovation—by him who is practising good works as much as it is possible for him to do, an efficacious reason for the renovation is afforded assistance. 2. This, too, that the apostate 4, who is the seduction of mankind, is injured by him who devotes himself to Aûharmazd; even for this reason, because he is dislodged and is elucidated
[paragraph continues] (adîvâgî-aîtŏ rôshanî-aîtŏ), and there arises a class of mankind who see the admission (parvânakîh) of the apostate into hell, and he is disabled when it is seen by them.
3. This, too, that by him who is eager 1 for knowledge, knowledge is grasped and taught; even for this reason, because knowledge is taught through that which is the instruction of every science and the original desire for it, and mankind shall extol his knowledge; it is also coveted by them for being taught, and they mount and grasp it. 4. This, too, that to slay 2 an apostate is taught by the good one who is united (hamî-aît) with a good man; even for this reason, because the destruction (aôsh) of Aharman arises from the union of the good. 5. This, too, that by him who is a disturber (vishûftâr) as to Vohûman the production of development through Vohûmanic rule 3 is taught; sinners lawfully subjected to the bridge judgment (pûhalînîdŏ) for Vohûmanic disturbance, and the command for it by rulers and high-priests, being a preparation for the development of the world.
6. This, too, that a great ordinance 4 is taught by him whose ceremonial 5 is for Aûharmazd; even for this reason, because a comprehension of Aûharmazd and serving him are the foundation of joy (parkân bûn), and the ownership and concentration (hangerdîkîh) of all good works are themselves the great ordinance of the faithful whose preparation is through the ownership, and their welcome is more particularly in the ceremonial; owing to the same
reason, the original possession of the great ordinance of the ceremonial which is Aûharmazd's own, and of other good works—even though relating to the ceremonial of Aûharmazd of every kind owing thereto—is necessary for the manifestation of the great ordinance, and is incorporated (ham-tanû) with it when it becomes manifest as a great ordinance, or as more than a great ordinance; even then its extent (vâlisnŏ) is over this joy. 7. This, too, that the performance (sakhtârîh) of a ceremonial 1 of the needy is a gift to the worthy of the creation, and a gift to the worthy of the creation is the attraction (hâkhtârîh) of a ceremonial of the needy.
8. This, too, that the way of righteousness 2, also that through which that way is seen, and likewise the reward of those lonely-labouring (aêvar’zîkân) therein are taught by him whose deeds arc an advantage to the sacred beings; even for this reason, because the advantage of the sacred beings is the advantage of the multitude, and the advantage of the multitude, which is itself the religion of the sacred beings that is a guide, is the way of righteousness and also that through which is the reward of those lonely-labouring. 9. This, too, that even the reward of a teacher of professionals, which is the profit of the profession, is liberally given and appropriated for the professionals taught; even for this reason, because the business of the sacred beings has profited by the instruction (âmûkŏ).
10. Excellence that is perfect is righteousness.
345:2 See Chap. XI, 1 n; it is here written yâ-shâôtnŏ in Pahlavi.
345:3 See Pahl. Yas. XXXIV, 1 a.
345:4 Ibid. 8 a.
346:1 See Pahl. Yas. XXXIV, 9 a.
346:2 Ibid. 10 c.
346:3 Ibid. 11 b.
346:4 Ibid. 12 a, b.
346:5 Ibid. 12 a.
347:1 See Pahl. Yas. XXXIV, 12 a.
347:2 Ibid. 12 c.
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