Mainyo-i-Khard 1

[In the name and for the propitiation of the allbenefiting creator Aûharmazd,

of all the angels of the spiritual and worldly creations,

and of the learning of learnings, the Mazda-worshipping religion,

forth from which this, which is such a source of wisdom, is a selector.

Through the glory and will of the creator Aûharmazd-who is promoting the prosperity of the two existences 2-

and of all the greatly powerful angels,

and through the completely calm repose of the sacred beings, the princely, purpose-fulfilling sages,

presentations of various novelties for the appropriation of wisdom,

through largely acquiring reasoning thought, are most wholesome for the body and soul in the two existences.

As in the pure marvel of marvels, the unquestionable and well-betokened good religion of the Mazda-worshippers, by the words of the creator, Aûharmazd, and Zaratust the Spitamân, it is in many places decided,

that he, who is the all-good creator, created these creatures through wisdom,

and his maintenance of the invisible revolutions is through wisdom;

and the imperishable and undisturbed state, in that which is immortality for ever and everlasting, he reserves for himself by means of the most deliberative means of wisdom.

For the same reason it is declared,

that there was a sage who said,

that 'if this be known, that the religion of the sacred beings (yazdân) is truth, and its law is virtue, and it is desirous of welfare and compassionate as regards the creatures,

wherefore are there mostly many sects, many beliefs, and many original evolutions of mankind?

And, especially, that which is a sect, law, and belief, causing harm to the property (khêl) of the sacred beings, and is not good?

And this, too, one has to consider, that, in order to become a chooser in this matter, trouble is to be undergone; (21) and it is necessary to become acquainted with this matter, (22) because, in the end, the body is mingled with the dust, and reliance is on the soul. 23. And every one is to undergo trouble for the soul, (24) and is to become acquainted with duty and good works; (25) because that good work which a man does unwittingly is little of a good work, (26) and that sin which a man commits unwittingly amounts to a sin in its origin. 27. And it is declared by the Avesta (28) thus:] Nothing was taken by him by whom the soul was not taken (29) hitherto, and he takes nothing who does not take the soul (30) henceforward likewise; (31) because the spiritual and worldly existences are such-like as two strongholds, (32) one it is declared certain that they shall capture, and one it is not possible to capture.' 33. After being replete with those good actions of which it is declared certain that it is not possible to capture, (34) and when he surveyed the incitement for this, (35) he started forth (fravaftŏ), in search of wisdom, into the various countries and various districts of this world; (36) and of the many religions and beliefs of those people who are superior in their wisdom he thought and enquired, and he investigated and came upon their origin. 37. And when he saw that they are so mutually afflicting (hanbêshin) and inimical among one another, (38) he then knew that these religions and beliefs and diverse customs, which are so mutually afflicting among one another in this world, are not worthy to be from the appointment of the sacred beings; (39) because the religion of the sacred beings is truth, and its law is virtue. 40. And through this he became without doubt that, as to whatever is not in this pure religion, there is then doubtfulness for them in everything, (41) and in every cause they see distraction. 42. After that he became more diligent in the enquiry and practice of religion; (43) and he enquired of the high-priests who have become wiser in this religion and more acquainted with the religion, (44) thus: For the maintenance of the body and preservation of the soul what thing is good and more perfect?' 45. And they [spoke 4], through the statement [from revelation, (46) thus: 'Of the benefit which happens to men] wisdom is good; (47) because it is possible to manage the worldly existence through wisdom, (48) and it is possible to provide also the spiritual existence for oneself through the power of wisdom. 49. And this, too, is declared, that Aûharmazd has produced these creatures and creation, which are in the worldly existence, through innate wisdom; (50) and the management of the worldly and spiritual existences is also through wisdom.' 51. And when, in that manner, he saw the great advantage and preciousness of wisdom, he became more thankful unto Aûharmazd, the lord, and the archangels of the spirit of wisdom; (52) and he took the spirit of wisdom as a protection. 53. For the spirit of wisdom one is to perform more homage and service than for the remaining archangels. 54. And this, too, he knew, that it is possible to do for oneself every duty and good work and proper action through the power of wisdom; (55) and it is necessary to be diligent for the satisfaction of the spirit of wisdom. 56. And, thenceforward, he became more diligent in performing the ceremonial of the spirit of wisdom. 57. After that the spirit of wisdom, on account of the thoughts and wishes of that sage, displayed his person unto him. 58. And he spoke to him (59) thus: O friend and glorifier! good from perfect righteousness! (60) seek advancement from me, the spirit of wisdom, (61) that I may become thy guide to the satisfaction of the sacred beings and the good, and to the maintenance of the body in the worldly existence and the preservation of the soul in the spiritual one.'