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DENKARD (Acts of Religion), Book 3

This digital edition copyright © 1995 by Joseph H. Peterson. All rights reserved.

Edited by Peshotun Dastoor Behramjee Sanjana, 1876. English translation by Ratanshah E. Kohiyar.

Exposition in the good religion regarding the (different) descriptions of men, and the best and the worst descriptions among them. (97)

Be it known that, there are men of these four descriptions: those that love the soul and behave well; those that have wishes regarding the body and behave ill; those that love the soul, but are evil in their ways; and, those that have evil wishes, but behave well. Of these he who loves the soul and behaves well is the best (man); for, thus the path of deliverance (from hell) is kept open, and the pains (of hell) are shut off. (The man) whose wishes pertain to the body and who behaves in evil manner, is of a perverse nature and is the worst (man); for, thus the path of harm is kept open and the path of deliverance (from hell) is shut up. (The man) who loves the soul, but is evil of ways, and (the man) who has evil wishes, but behaves well, are of a middle rank (between the above two); for, (the man) of evil ways that loves the soul, owing to the love for the soul; (and similarly, (the man) of evil wishes that behaves well, owing to good behavior, may perchance obtain deliverance from hell: moreover, on this subject, it is declared by Paoiryo-tkaesha Dasturs that, men are always able to become pure, (i.e. deserving of being delivered from hell) through religion; for, as (a person) belonging to the good way (and) the good religion, does, while professing the religion, deeds pertaining to evil wishes, and owing to such deeds pertaining to evil wishes stands in danger of hardship in the invisible world, so if an infidel person belonging to the evil way should do deeds manifesting an affection for the soul, then, owing to such deeds of affection towards the soul, he may obtain deliverance in the invisible world.

Exposition in the good religion regarding the subject that the capital of that kingdom is shining with light whose people are being civilized in the best manner possible and where innumerable civilized people confer benefits on the king. (98)

Be it known that, he who is highly skilled in the arts is best deserving of exercising dominion over every person in the world. And he is of superior rank, because many persons, through him, obtain the good reward of truthfulness and goodness, and are punished for wickedness. In consequence of this all (men), in boundless ways, become desirous for what is good and wish to keep aloof from wickedness. And hence, the world, owing to righteous actions, improves. And thus the ruler of the state becomes worthy of honor, (and) of fitting reward, and obtains (high) dignities. If any one of the officers of state, has such good wishes as God approves of, is a good reformer (of the people), brings into force such laws as cause benefit to the state, and approves himself as a ruler who acts in accordance with the commands of the religion, he, owing to his ever exalted and superior actions, is pure of soul and of good name. And, owing to his good attribute of obedience to God; to his improvement of others through deeds of righteousness and abstention from sin, and rendering their souls righteous; and his opening the Chinwad bridge for other holy people, who think what is good, speak what is good and do what is good; he mixes up his untainted nature with light. (i.e. he makes for himself a place among the Yazads, the Amahraspandan and the pure spirits in the shining paradise.)

Exposition in the good religion as to who can be said to be possessed of sense. (99)

Be it known that in accordance with what is contained in the religion, that man ought to be considered as possessed of sense who utters wise words, performs righteous deeds worthy of being approved by good conscience, is industrious in discerning what is for the benefit of the creation of Ohrmazd, is pure in the worship of God, encourages with good advice those who recite the Mathra, and knows how to perform well the functions of leader and religious teacher.

Exposition in the good religion regarding those (men) who are strong and those who are not strong. (100)

Be it known that, he is (truly) strong who is possessed of proper strength. Man becomes possessed of proper strength by doing as much righteousness as possible, through the means of righteousness pertaining to Ohrmazd, and by not committing sin through the means for sinfulness; and by doing all other proper deeds pertaining to Ohrmazd. Man becomes weak when he is possessed of improper strength. And he becomes possessed of improper (strength) by committing as much sin as possible, through the means of sin (made known) by Ohrmazd, and by not doing righteousness through the means (provided) for it, and by doing all other improper deeds in opposition to Ohrmazd. And, having become unworthy, such a man does not resemble those (good men) who are, have been, and will be, but, is, among them, one without wisdom, without goodness, without a body, and, without (good) fortune.

Exposition in the good religion regarding the selection by Dadar Ohrmazd of Zartosht Spitaman of the honorable farohar to be the prophet of the Mazdayasnian religion on account of his excellence. (101)

Be it known that, Dadar Ohrmazd, from among the entire corporeal world, approved most, on account of his good qualities, Zartosht Spitaman of the venerable farohar, to be the prophet of the Mazdayasnian religion. Among many (qualities), he was possessed of consummate thought, of a perfect intellect, had the highest appreciation of the Mazdayasnian religion, (and) was superior to all in good thoughts, good words, and good deeds. And (he) was able to remove the miseries of the dumb, crippled, and necessitous good creation, and recommended (others) to do the same; and (he) possessed the power of keeping (men) aloof from sin, of securing the (good) will (of Ohrmazd), of adopting means to render constant help to pious (men), of destroying the Blemish-giver, and of (doing) every (other) thing.

Exposition in the good religion regarding the benefits that the establishment of the Mazdayasnian religion has caused to the past, the present, and the future generations of the world. (102)

Be it known that, the past (generation of) people acquired the benefits of the Mazdayasnian religion by praising its prophet Zartosht Spitaman of the venerable farohar for smiting the bodies of the Devs, and by first accepting him (as a prophet). And happiness and advantage was caused thereby to the people of the world. And even now, owing to that, there is advantage to the people of the world, improvement (as regards the next world) in various ways, companionship with gain, the securing of purity by other good people, the preservation of the fire of Ohrmazd, and the remembrance of the Yazads, by the people of the world. Future (generations of) people of the world will receive benefits by forming relations with Ushedar referred to by Zartosht, and from the destruction by him of prototypes resembling wolves, and from the powerlessness, at the time, of Farehbut and Aibebut: And (they) will receive benefits from their relations with Ushedarmah referred to by Zartosht, and the destruction through him of prototypes resembling (animals) that sting, and the disappearance, at the time, of hunger and thirst. And it is declared in the religion that owing to the connection with Soshant referred to by Zartosht, and the destruction by him at the time, of the prototype of Ashmoghs, and the impairment of (the power) of old age and of pestilence, the work of Frashegird and of resurrection, that has reference to the final constitution (of man), will be accomplished.

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