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Pahlavi Texts, Part IV (SBE37), E.W. West, tr. [1892], at sacred-texts.com
Bakŏ Nask.
1. The fifth fargard, Khshmaibyâ 1, is about this, that complaint is made by Gôs-aûrvan 2 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 (âhang) and a desire for that increase, act by his example and keep cattle properly; but the complaint of Gôs-aûrvan 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 also for the preservation of the soul. 3. This, too, that by him who keeps cattle with a controller (dastôbar) who is a cattle-master 3, 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; 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.
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 (sardârînîdanŏ) 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, 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 1—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 to one's own needy ones arises through lawful thoughts, lawful thoughts are provided by expelling 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 invocation 1, supplication, and attaining to good works,
who possesses wealth for the high-priest of the priests, who shall also procure decisions and judgment always justly, and who likewise becomes humble and 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, and for others becoming humble and reverent to them even when their design 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 putting 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 (yông) 1 and its appliances are for virtue, the possession of Vohûman is then explained, through this mode, because the maintenance of the mouth and its 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 there is an existence of preparation of the friend of the good and the enemy
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 Vohûman, and that possession of Vohûman becomes also an explainer of Vohûman.
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, because the command 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 Zaratûst through speaking of the religion; even for this reason, because, on account of those of the religion of Zaratûst who really constitute the renovation of the universe, the speaking connected with Zaratûst—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 1, 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 2 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 advantage
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 1.
16. This, too, that by him who gives himself in service unto him who is the supreme king of kings, the way of good thinking 2, of the assistance of pleasure, and of the production of sovereignty by Aûharmazd 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 (padŏ-dahâk) leader of the creatures who steadfastly give themselves in service to him, it is then given by him to the creator also; and I teach, besides, that 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 is perfect.
318:1 See Chap. VI, 1 n; it is here written khshmâîbê in Pahlavi.
318:2 See Pahl. Yas. XXIX, 1.
318:3 Ibid. 2 a.
319:1 See Pahl. Yas. XXIX, 3 c.
320:1 See Pahl. Yas. XXIX, 7 c.
321:1 See Pahl. Yas. XXIX, 8 c.
321:2 Ibid. 9 b.
322:1 See Pahl. Yas. XXIX, 10 c.
322:2 Ibid. 10 b; we should probably read hû-mânisnîh, 'pleasant dwelling,' instead of hû-mînisnîh.