pārsīg
ped nām ī yazadān
1- veh-dēn mardōm rāy pēdāg kū dastvarān guft ēsted kū:
«mardōmān harv rōz ped ušebām sē druz pēš āyed, cōn nasrušt ud ašgahānīh <ud> an-āstavānīh.»
2- ped dēn guft ēsted:
«ka pēš az hān kē xvaršēd ul āyed, dast ped gōmēz gāvān šōyed <ud> ped āb šōyed, u-š druz ī nasrušt zad baved, ud ped ruvān ōn sūdumand cōn ka-š ped baršnūm šust hē.
3- ud ka ō mān ātašān šaved ud ātaš niyāyišn kuned, u-š druz ī ašgahānīh zad baved.
4- ud ka niyāyišn ī xvaršēd ped nērōg ī yazadān kird, u-š druz ī an-āstavānīh ī dēn zadag baved.»
5- dastvarān guft ēsted kū:
«sē hend andar gētīg kē avēšān rāy rōzīg nē baxt ēsted, ped stambagīh az gētīg hamāg stānend ud xvarend, u-šān ped tan ī pasēn āmār ī saxt aviš baved.
6- ēk hān drāyān-javišn mardōm, ud didīgar hān ī ašgahān, ud sidīgar hān dušcašm.
7- drāyān-javišnīh ōn škeft kū, ka hān ī drāyān-javišn mardōm hamē xvared ud hamē drāyed, hazār dēv ped nērōg ōy ābustan baved, bēvar dēv ped nērōg ī ōy bē zāyed ud damišn ī az zafar ud gennagīh ī ōy bē ō garōdmān, ō pēš ī Ohrmazd šaved, ud mizag ī cāšnīg ī hān xvarišn bē ō Ahrmen ud dēvān rased, ud Hurdād ud Amurdād abar tan ī ōy nifrīn kunend kū: “tū az Hurdād ud Amurdād vēš drāyān mā *jav!”»
8- didīgar dastvarān guft ēsted kū:
«margarzān mardōm ped zīndagān xvarišn ēvēn dādan ud ašgahān nē ēvēn dādan.
9- sidīgar dušcašm mardōm ōn škeft kū xvaršēd ud māh rōšnīh kam ud āb tazišn kam ud urvarān vaxšišn kam.
10- dušcašm hān baved kē az nēkīh ī kasān dušxvārīh baved.
11- sōrag-cašmān rāy ōn pēdāg kū, ped harv kas ōh baved: vehān ped tan ud tis ī xvēš, vattarān ped hān ī kasān.»
12- pursīd kū: «andar xrafstarān gyān kē kird?»
13- guft hād: «Ohrmazd; u-š ēd rāy kird cē Ahrmen tan ī xrafstar *dēsīd, aštdah peymān ō Ohrmazd drāyīd kū: ‘gyān andar avēšān kun, ayāb enyā pašt nē āvāšam.’
14- ud Ohrmazd meh-dādestānīh šāyist kirdan ī tan ī pasēn rāy xrafstar gyān andar kird.”
15- hamāg ka xrafstar zanend, guftan abāyed kū: «zanem <ud> ōzanem vināh vizārišn ud kirbag ī ruvān dōšārm rāy.»
16- ka ped hān ēvēnag gōbed, cand zanišn ud arz ī hān xrafstar vināh ī hān mardōm kird ēsted az bun bē šaved, cand zanišn ī hān xrafstar kirbag ō bun baved.
17- ud pe-z harv kār ud kirbag ī kunend ēn guftan abāyed kū: «vināh vizārišn ud kirbag ruvān dōšārm rāy hamāg kunem,» dā kirbag dō ēvēnag baved.
18- pursīd kū: «abar-gīr ud dandān-frašn sar ō zamīg abāyed mālīdan ayāb nē?»
19- guft hād: «abāyed; ēd rāy cē myazd ī vehān ped nērōg yazadān kunend dā mardōmān pēš az freh-būd-xvarišnīh abar-gīr ud dandān-frašn dārend Ahrmen ud dēvān višūdagān ped garānumandīh anāgīh ēstend ud ka abar-gīr ud dandān-frašn sar ō zamīg nē mālend ō zēn-abzār ī Ahrmen ud dēvān rased, *ast-išān ped hān nērōg drust tuvān kirdan.»
20- pursīd kū: «ped dušox, az hān ī Ohrmazd kas gumārd ēsted kē ruvān ī durvandān pādifrāh nimāyend ayāb nē?»
21- guft hād: «az hān ī Ohrmazd andarōn ī dušox kas nē gumārd ēsted, bē vēnišn ī yazadān, tištar ud sadvēs, vanand ud haftōiring.
22- ēn-z gōbam kū, avēšān vēnišn ōn tēz kū hān ī arganttum dušox ōn vēnend cōn mard-ē kē cašm abēr vēnāg andar ēvēnag *nigered tan ī xvēš *vēned, avēšān-z veh abērdar vēnend.
23- ud ka nē pānagīh avēšān rāy hē, Ahrmen ud višūdagān hāmōyēn ruvān ī durvandān andar dušox bē murnzēnend *hē.
24- ēn-z pēdāg kū durvand rāy ped harv vināh puhl ud pādifrāh cand abāyed burd.
25- ud ka niyābag ī hān puhl ud pādifrāh burd, agar ped jud az hān aštar-ē asp ō ruvān ī avēšān zanend *hē, ped ham gyāg ristāxēz ud tan ī pasēn baved.
26- harv rōz sē vāng az vahišt ud *saxvan ī Amehrspendān ašnavēnd kū: ‘mā tarsed cē-tān rist abāz virāyem, u-šān cand bār ped gētīg saxvan ī ruvān-dōstīhā vehān ō ašmā guft, ud rāh ī rāst ō ašmā nimūd, ud nē pedīrift hed.’
27- u-š harv rōz sē bār … ō gōš gōbed kū: ‘rāmišnīg *kuned ud mā tarsed, cē-tān ōš az ruvān abāz dāram, u-tān ruvān nē ōšumand cōn tan ōšumand.’
28- pursīd kū: «ped ēn kirbag ud vināh vizārišn xvad xvābarīg kadām?»
29- guft hād: “xrafstar ōzadan ud ātaš dādīhā pahrixtan, cē xrafstar *hamāg az tan ī Ahrmen, u-š Ahrmen bēšīd baved.
30- ahlav-dād ka ō vehān dahend, kirbag kam nē, bē dō ēvēnag kirbag baved, ēk bun ī kār, didīgar ahlav-dād dahišn, cē ahlav-dād ō ganz <ī> dādār Ohrmazd rased.»
31- pursīd kū: «gōšt murdār cē rāy ka nē xvarend?»
32- guft hād: «ēd rāy cē dēvān pediš *pedyāragēned, ped zyān ī mardōmān yāred baved.
33- ka mardōmān bē xvarend *hē, pedyārag ō tan ī mardōmān rased, andar tan ud ruvān ud amehrspendān anespās ud mihrōdruz ud vināhgār baved.»
34- pursīd kū: «ped xānag mardōm ka viderān baved andar si-šabag gōšt-tābag cē rāy ka nē xvarend, ud ka xvarend cē juttarīh baved?»
35- guft hād: «ēd rāy cē nasrušt ī pedyārag ī andar hān xānag, ka abar hān vidaštag ristag rasīd baved, harv kē az hān xvarišn bē xvared, hān druz ī nasrušt ī pedyārag ī hān ī vidaštag, ō tan ī ōy bē rased, az hān jādag rāy ōš pēštar ud margīh saxttar tēzdar andar rased, ud gyān dādan ōy rāy dušxvārdar baved, ud andar gyān kandan anāgīh vēš andar āyed abar ōy.»
36- frazaft ped drūd ud šādīh ud rāmišn.
English
In the name of the gods
1- It is known to the people of the good religion that the high-priests have said:
“Three demons come to the people on daybreak everyday, that is impurity, sloth and disbelief.”
2- It is said in the Religion (/ the Avesta):
“Before the sun comes up, wash your hands with cow’s urine and water, thus the demon of impurity will be smitten, and it is as beneficent to the soul as if they washed with the baršnūm ceremony.
3- When you go to the place of fire and recite the fire prayer, thus the demon of sloth will be smitten.
4- When you perform prayer to the sun by the power of the gods, thus the demon of disbelief will be smitten.”
5- The high-priests have said:
“There are three in the world who are not allotted their daily sustenance, but they oppressively take all from the world and eat, and there shall be hard accountability for them on the time (of the resurrection) of the final body.
6- First, the people who speak while eating, second the slothful, and third the envious.
7- Speaking while eating is so terrible that those who speak while chewing and constantly eat and constantly talk nonsense, by the power (of that act) a thousand demons are conceived, ten thousand demons are born, the breath and putridness of his maw reach heaven into the presence of Ohrmazd, and the taste of the relish of that food reaches Ahrmen and the demons, and Hurdād and Amurdād curse him thus: “Do not consume more of Hurdād and Amurdād (/ water and plants) whilst you chatter no more!”’
8- Second, the high-priests have said:
“It is customary to feed the living people sentenced to death, but it is not to feed the slothful.
9- Third, jealous people are so terrible that the light of the sun and the moon wanes, the flow of water slows, and the growth of plants decreases.
10- Jealousy is to be troubled by the goodness of others.
11- Of the envious, it is clear that they’re as such towards everyone: Good to themselves and their own affair, and adverse to that of others.”
12- One asked: “Who gave life to the obnoxious creatures?”
13- They said: “Ohrmazd, and he did so because when Ahrmen created the bodies of obnoxious creatures, he put forth eighteen agreements and told Ohrmazd: ‘Give them life, or I will not sign the pact.’
14- And Ohrmazd, to be able to conduct the best judgment over the final body, gave life to the obnoxious creatures.”
15- Everyone when they kill obnoxious creatures must say: “I smite and kill for separation from sins and the good deed of the love of my soul.”
16- When they say so, as much as the worth of that obnoxious creature, sins which that person has committed will be eliminated and as much good will be added.
17- And in whatever else they also do they must say: “I do this for separation from sin and the good deed of the love of my soul,” so that the good deed is doubled.
18- One asked: “Must the tip of the toothpick be smeared on the ground?”
19- They answered: “It must; for when the people feast by the power of the gods, before overeating they have toothpick in use and Ahrmen and demons and hellspawns are in gravity and hardship, and when they don’t smear the tip of the toothpick on the ground, it will become a weapon of Ahrmen and the demons, and they can be made healthy by that power.”
20- One asked: “Is anyone of Ohrmazd’s (creatures) appointed to punish the souls of the wicked in hell or not?”
21- They answered: “There is no one appointed of Ohrmazd’s (creatures), except the eye of the gods, i.e. Tištar (Sirius), Sadvēs, Vanand (Canopus) and Haftōiring (Ursa Major).
22- And I say this too, their gaze is so sharp that they see the most terrible hell like a man with a clear sight looking into the mirror and seeing himself, they see even better than that.
23- And if their protection didn’t exist, Ahrmen and the hellspawns would have destroyed all the souls of the wicked in hell.
24- This too is clear how much penalty and punishment the wicked must endure for every sin.
25- And if they endure suitable penalty and punishment, if they are hit with a single extra horsewhip, the resurrection and the final body will instantly happen.
26- Everyday they hear three voices from heaven and the words of the holy immortals: ‘Be not afraid, for we will resurrect your bodies again. How much did the righteous tell you soul-loving words and showed you the right path, and you did not accept.’
27- And every day Hōm says in their ears three times: ‘Be calm and not afraid, for I will hold death back from your souls, and your souls are not mortal like your bodies were.’”
28- One asked: “What is beneficial for this good deed and separation from sin?”
29- They said: “Killing obnoxious creatures and lawfully tending to the fire, for all obnoxious creatures are from the body of Ahrmen, and thus Ahrmen will be harmed.
30- Endowment, when given to the good (Zoroastrian) people, does not decrease the reward, but doubles it. One the deed itself, and the second the endowment, for the endowment reaches the treasury of Ohrmazd.”
31- One asked: “Why not eat the flesh of dead animals?”
32- They said: “For the demons have made it adversarial, and people can be harmed by it.
33- If the people eat it, the adversary reaches their body, and they’ll be ungrateful, reneging and sinful towards their body, their soul and the holy immortals.”
34- One asked: “When one passes away, why do they not eat pan-seared steak in their house for three days, and if they do eat what difference does it make?”
35 They answered: “Because the adversary of impurity is in that house, and when it reaches the body of that deceased, whoever eats of that food, the impurity demon, adversary of the deceased, will come upon their body, and due to that event, death will reach them sooner, harder and faster, and it’ll be harder for them to pass away, and more calamity will befall them during their passing.”
36- Finished with peace, happiness and joy.
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