Dadestan-i Denig ('Religious Decisions')

Translated by E. W. West, from Sacred Books of the East, volume 24, Oxford University Press, 1880.

CHAPTER 26.

1.

The twenty-fifth question is that which you ask thus: How are the nature of heaven (vahisht), and the comfort and pleasure which are in heaven?

2.

The reply is this, that it is lofty, exalted, and supreme, most brilliant, most fragrant, and most pure, most supplied with beautiful existences, most desirable, and most good, and the place and abode of the sacred beings (yazdano). 3. And in it are all comfort, pleasure, joy, happiness (vashidagih), and welfare, more and better even than the greatest and most supreme welfare and pleasure in the world; and there is no want, pain, distress, or discomfort whatever in it; and its pleasantness and: the welfare of the angels are from that constantly beneficial place (gas), the full and undiminishable space (gunj), the good and boundless world.

4.

And the freedom of the heavenly from danger from evil in heaven is like unto their freedom from disturbance, and the coming of the good angels is like unto the heavenly ones' own good works provided. 5. This prosperity (freh-hasto) and welfare of the spiritual existence is more than that of the world, as much as that which is unlimited and everlasting is more than that which is limited and demoniacal (shedaniko).

CHAPTER 27.

1.

The twenty-sixth question is that which you ask thus: How are the nature of hell, and the pain, discomfort, punishment, and stench of hell?

2.

The reply is this, that it is sunken, deep, and descending, most dark, most stinking, and most terrible, most supplied with wretched existences (anazidantum), and most bad, the place and cave (grestako) of the demons and fiends. 3. And in it is no comfort, pleasantness, or joy whatever; but in it are all stench, filth, pain, punishment, distress, profound evil, and discomfort; and there is no resemblance of it whatever to worldly stench, filthiness, pain, and evil. 4. And since there is no resemblance of the mixed evil of the world to that which is its sole-indicating (ae-numai) good, there is also a deviation (gumishno) of it from the origin and abode of evil.

5.

And so much more grievous is the evil in hell than even the most grievous evil on earth, as the greatness of the spiritual existence is more than that of the world; and more grievous is the terror of the punishment on the soul than that of the vileness of the demons on the body. 6. And the punishment on the soul is from those whose abode it has become, from the demons and darkness -- a likeness of that evil to hell -- the head (kamarako) of whom is Ahriman the deadly.

7.

And the words of the expressive utterance of the high-priests are these, that where there is a fear of every other thing it is more than the thing itself but hell is a thing worse than the fear of it.

CHAPTER 28.

1.

The twenty-seventh question is that which you ask thus: Why and what is the ceremony of the three nights (satuih), when during three days they order and perform the sacred-cake ceremony (yazishno drono) of Srosh?

2.

The reply is this, that the life and soul, when from the realm of the spirit of air they attain unto worldly attire, and have passed into its pain and misfortune, are more sensitive (nazuktar); owing to their nurture, birth, and mission, protection and defense are more desirable and more suitable for the discreet (hu-chiraganiktar); and milk food, and renewed (navagunak) and constant attention to the fire are requisite. 3. So also when they are ousted from bodily existence, and pain and the eradication of life have come upon them, they are in like manner more sensitive, and sending them protection and defense from spirits and worldly existences is more desirable. 4. And on account of their spiritual character the offering (firishtishno) of gifts for the angels, fit for the ritual of a spirit (mainok nirangik), is more presentable; and also a fire newly tended (nogond) is that which is more the custom in the sacred ceremony (yazishno).

5.

For the same reason in the three days when in connection with the soul the sacred ceremony, the burning of fire, its cleanly clearance (gondishno), and other religious and ritualistic defense, feeding on milk and eating with a spoon are ordered, because -- as the sacred ceremony, the defense and protection of the worldly existences, is, by order of the creator, the business of Srosh the righteous, and he is also one of those taking the account in the three nights -- Srosh the righteous gives the soul, for three days and nights, the place of the spirit of air in the world, and protection. 6. And because of the protectiveness of Srosh, and that one is assisted likewise by Srosh's taking the account, and for that purpose, are the manifest reasons for performing and ordering the ceremony of Srosh for three days and nights.

7.

And the fourth day the ordering and performing the ceremony of the righteous guardian spirit (asho farohar) are for the same soul and the remaining righteous guardian spirits of those who are and were and will be, from Gayomard the propitious to Soshans the triumphant.

CHAPTER 29.

1.

The twenty-eighth question is that you ask thus: For what reason is it not allowable to perform the ceremony of Srosh, the living spirit (ahvo), along with other propitiations (shnumano), when they reverence him separately?

2.

The reply is this, that the lord of all things is the creator who is persistent over his own creatures, and a precious work is his own true service which is given by him to Srosh the righteous whom, for this reason, one is to reverence separately when even his name is not frequently mentioned, and one is not even to reverence the names of the archangels [amahraspandan] with him.

CHAPTER 30.

1.

The twenty-ninth question is that which you ask thus: The third night, in the light of dawn, what is the reason for consecrating separately the three sacred cakes [dron] with three dedications (shnuman)?

2.

The reply is this, that one sacred cake, whose dedication is to Rashn and Ashtad, is for satisfying the light of dawn and the period of Ushahin, because the mountain Aushdashtar [Av. Ushi-darena] is mentioned in the propitiation of the angel [Yazad] Ashtad. 3. With Ashtad is the propitiation of the period of Ushahin, and she is the ruler of glory [khwarenah] of that time when the account occurs; the souls are in the light of the dawn of Ushahin when they go to the account; their passage (vidar) is through the bright dawn.

4.

One sacred cake, which is in propitiation of the good Vae, is, moreover, on this account: whereas the bad Vae is a despoiler and destroyer, even so the good Vae is a resister (kukhshidar), and likewise encountering the bad Vae; he is also a diminisher (vizudar) of his abstraction of life, and a receiver and protection of life, on account of the sacred cake [Dron].

CHAPTER 31.

1.

The thirtieth question is that which you ask thus: When a soul of the righteous goes on to heaven, in what manner does it go; also, who receives it, who leads it, and who makes it a household attendant of Ohrmazd? Also, does any one of the righteous in heaven come out to meet it, and shall any thereof make inquiry of it, or how? 2. Shall they also make up an account as to its sin and good works, and how is the comfort and pleasantness in heaven shown to it; also, what is its food? 3. Is it also their assistance which reaches unto the world, or not? And is the limit (samano) of heaven manifest, or what way is it?

4.

The reply is this, that a soul of the righteous steps forth unto heaven through the strength of the spirit of good works, along with the good spirit which is the escort (parvanako) of the soul, into its allotted station and the uppermost (tayiko) which is for its own good works; along with the spiritual good works, without those for the world, and a crown and coronet, a turban-sash and a fourfold fillet-pendant, a decorated robe (jamako) and suitable equipments, spiritually flying unto heaven (vahisht) or to the supreme heaven (Garothman), there where its place is. 5. And Vohuman, the archangel [amahraspand], makes it a household attendant (khavag-i-maninedo) to Ohrmazd the creator, and by order of Ohrmazd announces its position (gas) and reward; and it becomes glad to beg for the position of household attendant of Ohrmazd, through what it sees and knows.

6.

Ohrmazd the creator of good producers (dahakan) is a spirit even among spirits, and spirits even have looked for a sight of him; which spirits are manifestly above worldly existences. 7. But when, through the majesty of the creator, spirits put on worldly appearances (venishnoiha), or are attending (sinayaniko) to the world and spirit, and put away appearance (venishno apadojend), then he whose patron spirit (ahvo) is in the world is able to see the attending spirits, in such similitude as when they see bodies in which is a soul, or when they see a fire in which is Warharan, or see water in which is its own spirit. 8. Moreover, in that household attendance, that Ohrmazd has seen the soul is certain, for Ohrmazd sees all things; and many even of the fiend's souls, who are put away from those of Ohrmazd in spiritual understanding, are delighted by the appearance (numudano) of those of Ohrmazd.

9.

And the righteous in heaven, who have been his intimate friends, of the same religion and like goodness, speak to him of the display of affection, the courteous inquiry, and the suitable eminence from coming to heaven, and his everlasting well-being in heaven.

10.

And the account as to sin and good works does not occur unto the heavenly ones; it is itself among the perplexing questions of this treatise, for the taking of the account and the atonement for the sins of a soul of those passed away and appointed unto heaven happen so, although its place (gas) is there until the renovation of the universe, and it has no need for a new account. 11. And that account is at the time the account occurs; those taking the account are Ohrmazd, Vohuman, Mihr, Srosh, and Rashn, and they shall make up the account of all with justice, each one at his own time, as the reply is written in its own chapter.

12.

As to that which you ask concerning food, the meals of the world are taken in two ways: one is the distribution of water in haste, and one is with enjoyment (aurvazishno) to the end; but in heaven there is no haste as to water, and rejoicing with much delight they are like unto those who, as worldly beings, make an end of a meal of luxury (aurvazishnikih). 13. To that also which is the spiritual completion of the soul's pleasure it is attaining in like proportion, and in its appearance to worldly beings it is a butter of the name of Maidyozarem. 14. And the reason of that name of it is this, that of the material food in the world that which is the product of cattle is said to be the best (pashum), among the products of cattle in use as food is the butter of milk, and among butters that is extolled as to goodness which they shall make in the second month of the year, and when Mihr is in the constellation Taurus; as that month is scripturally (dinoiko) called Zaremaya, the explanation of the name to be accounted for is this, that its worldly representative (andazako) is the best food in the world.

15.

And there is no giving out of assistance by the soul of the righteous from heaven and the supreme heaven; for, as to that existence full of joy, there is then no deserving of it for any one unless each one is fully worthy of it. 16. But the soul has a remembrance of the world and worldly people, its relations and gossips; and he who is unremembered and unexpecting (abarmarvad) is undisturbed, and enjoys in his own time all the pleasure of the world as it occurs in the renovation of the universe, and wishes to attain to it. 17. And, in like manner, of the comfort, pleasure, and joy of the soul, which, being attained in proportion, they cause to produce in heaven and the supreme heaven, its own good works of every kind are a comfort and pleasure such as there are in the world from a man who is a wise friend -- he who is a reverent worshipper -- and other educated men, to her who is a beautiful, modest, and husband-loving woman -- she who is a manager (arastar) under protection -- and other women who are clever producers of advantage. 18. This, too, which arises from beasts of burden, cattle, wild beasts, birds, fish, and other species of animals; this, too, from luminaries, fires, streams (hu-tajishnan), winds, decorations, metals, and colored earths; this, too, which is from the fences (pardakano) of grounds, houses, and the primitive lands of the well-yielding cattle; this, too, which is from rivers, fountains, wells, and the primary species of water; this, too, which is from trees and shrubs, fruits, grain, and fodder, salads, aromatic herbs, and other plants; this, too, which is the preparation of the land for these creatures and primitive creations; this, too, from the species of pleasant tastes, smells, and colors of all natures, the producers of protections, the patron spirits (ahuan), and the appliances of the patron spirits, can come unto mortals.

19.

And what the spirit of good works is in similitude is expressly a likeness of stars and males, females and cattle, fires and sacred fires, metals of every kind, dogs, lands, waters, and plants. 20. The spiritual good works are attached (avayukhto) to the soul, and in the degree and proportion which are their strength, due to the advancement of good works by him who is righteous, they are suitable as enjoyment for him who is righteous. 21. He obtains durability thereby and necessarily preparation, conjointly with constant pleasure and without a single day's vexation (ayomae-beshiha).

22.

There is also an abundant joyfulness, of which no example is appointed (vakhto) in the world from the beginning, but it comes thus to those who are heavenly ones and those of the supreme heaven; and of which even the highest worldly happiness and pleasure are no similitude, except through the possession of knowledge which is said to be a sample of it for worldly beings. 23. And of its indications by the world the limited with the unlimited, the imperishable with perishableness, the consumable with inconsumableness are then no equivalent similitudes of it. 24. And it is the limited, perishable, and consumable things of the world's existence which are the imperishable and inconsumable ones of the existence of endless light, the indestructible ones of the all-beneficial and ever-beneficial space (gunj), and the all-joyful ones -- without a single day's vexation -- of the radiant supreme heaven (Garothman). 25. And the throne (gas) of the righteous in heaven and the supreme heaven is the reward he obtains first, and is his until the resurrection, when even the world becomes pure and undisturbed; he is himself unchangeable thereby, but through the resurrection he obtains what is great and good and perfect, and is eternally glorious.

CHAPTER 32.

1.

The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how does he go, and in what manner does he go; also, who comes to meet him, and who leads him to hell; also, does any one of the infernal ones (dushahuikano) come to meet him, or how is it? 2. Shall they also inflict punishment upon him, for the sin which he has committed, at once, or is his punishment the same until the future existence? 3. Also, what is their food in hell, and of what description are their pain and discomfort; and is the limit of hell manifest, or how is it?

4.

The reply is this, that a soul of the wicked, the fourth night after passing away, its account being rendered, rolls head-foremost and totters (kapinedo) from the Chinwad bridge; and Vizarash, the demon, conveys (nayedo) him cruelly bound therefrom, and leads him unto hell. 5. And with him are the spirits and demons connected with the sin of that soul, watching in many guises, resembling the very producers of doubt (viman-dadaran-ich), the wounders, slayers, destroyers, deadly ones, monsters (dush-gerpano), and criminals, those who are unseemly, those, too, who are diseased and polluted, biters and tearers, noxious creatures, windy stenches, glooms, fiery stenches, thirsty ones, those of evil habits, disturbers of sleep (khvap-kharan), and other special causers of sin and kinds of perverting, with whom, in worldly semblance, are the spiritual causers of distress. 6. And proportional to the strength and power which have become theirs, owing to his sin, they surround him uncomfortably, and make him experience vexation, even unto the time of the renovation of the universe. 7. And through the leading of Vizarash he comes unwillingly unto hell, becomes a household attendant (khavag-i-manoi-aito) of the fiend and evil one, is repentant of the delusion of a desire for fables (vardakiha), is a longer for getting away from hell to the world, and has a wonderful desire for good works.

8.

And his food is as a sample of those which are among the most fetid, most putrid, most polluted, and most thoroughly unpleasant; and there is no enjoyment and completeness in his eating, but he shall devour (jalad) with a craving which keeps him hungry and thirsty, due to water which is hastily sipped. 9. Owing to that vicious habit there is no satisfaction therefrom, but it increases his haste and the punishment, rapidity, and tediousness of his anguish.

10.

The locality in hell is not limited (samani-ait) before the resurrection, and until the time of the renovation of the universe [Frashegird] he is in hell. 11. Also out of his sin is the punishment connected with it, and that punishment comes upon him, from the fiend and spirit of his own sin, in that manner and proportion with which he has harassed and vexed others and has reverenced, praised, and served that which is vile.

12.

And at the time of the renovation, when the fiend perishes, the souls of the wicked pass into melted-metal (ayeno) for three days; and all fiends and evil thoughts, which are owing to their sin, have anguish effectually, and are hurried away by the cutting and breaking away of the accumulation (ham-dadakih) of sin of the wicked souls. 13. And by that pre-eminent (avartum) ablution in the melted metal they are thoroughly purified from guilt and infamy (dasto va raspako), and through the perseverance (khvaparih) and mercifulness of the pre-eminent persistent ones they are pardoned, and become most saintly (mogtum) pure ones; as it is said in metaphor that the pure are of two kinds, one which is glorious (khvarvato), and one which is metallic (ayenavato).

14.

And after that purification there are no demons, no punishment, and no hell as regards the wicked, and their disposal (virastako) also is just; they become righteous, painless, deathless, fearless, and free from harm. 15. And with them comes the spirit of the good works which were done and instigated by them in the world, and procures them pleasure and joy in the degree and proportion of those good works. 16. But the recompense of a soul of the righteous is a better formation (veh-dadih) and more.

CHAPTER 33.

1.

As to the thirty-second question and reply, that which you ask is thus: In which direction and which land is hell, and how is it?

2.

The reply is this, that the place of a soul of the wicked, after the dying off of the body, is in three districts (vimand): one of them is called that of the ever-stationary [hamistagan or purgatory] of the wicked, and it is a chaos (gumezako), but the evil is abundantly and considerably more than the good; and the place is terrible, dark, stinking, and grievous with evil. 3. And one is that which is called the worst existence, and it is there the first tormentors (vikhrunigano) and demons have their abode; it is full of evil and punishment, and there is no comfort and pleasure whatever. 4. And one is called Drujaskan, and is at the bottom of the gloomy existence, where the head (kamarako) of the demons rushes; there is the populous abode of all darkness and all evil.

5.

These three places, collectively, are called hell, which is northerly, descending, and underneath this earth, even unto the utmost declivity of the sky; and its gate is in the earth, a place of the northern quarter, and is called the Arezur ridge, a mountain which, among its fellow mountains of the name of Arezur that are amid the rugged (kofik) mountains, is said in revelation to have a great fame with the demons, and the rushing together and assembly of the demons in the world are on the summit of that mountain, or as it is called 'the head of Arezur.'