Menog-i Khrad
(The Spirit of Wisdom)
CHAPTER 1
Through the name
and power and assistance
of the creator Ohrmazd,
the archangels
who are good rulers
and good performers,
and all the angels
of the spiritual
and the angels
of the worldly existences,
by a happy dispensation
(dahishn) and well-omened
we write the Opinions
of the Spirit of Wisdom
through the will
of the sacred beings.
In the name
and for the propitiation
of the all-benefiting
creator Ohrmazd,
of all the angels
of the spiritual
and worldly creations,
and of the learning
of learnings, the Mazda
(Supreme Wisdom)-
worshipping religion,
forth from which this,
which is such a source
of wisdom, is a selector.
Through the glory and
will of the creator Ohrmazd
who is promoting
the prosperity
of the two existences –
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.
Ohrmazd, and
Zartosht the Spitaman
(Zarathushtra), 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
forever 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 (yazdan)
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 (khel)
of the sacred beings,
and is not good?
And this, too,
one has to consider, that,
in border to become
a chooser in this matter,
trouble to be undergone;
and it is necessary
to become acquainted
with this matter,
because, in the end,
the body is mingled
with the dust, and
reliance is on the soul.
And every one is
to undergo trouble
for the soul,
and is to become
acquainted with duty
and good works;
because
that good work which
a man does unwittingly
is little of a good work,
and that sin which a
man commits unwittingly
amounts to a sin
in its origin.
And it is declared
by the Avesta
thus: "Nothing was
taken by him by whom
the soul was not! taken
hitherto,
and he takes nothing
who does not take the soul
henceforward likewise;
because the spiritual
and worldly existences
are such-like
as two strongholds,
one it is declared certain
that they shall capture,
and one it is not possible
to capture."'
After being replete
with those good actions
of which it is declared
certain that it is
not possible to capture,
and when he surveyed
the incitement for this,
he started forth (fravafto),
in search of wisdom,
into the various countries
and various districts
of this world;
and of the many
religions and belief
of those people who are
superior in their wisdom
he thought and inquired,
and he investigated and
came upon their origin.
And when he saw
that they are so mutually
afflicting (hanbeshin)
and inimical
among one another,
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;
because the religion
of the sacred beings
is truth,
and its law is virtue.
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,
and in every cause
they see distraction.
After that
he became more diligent
in the inquiry
and practice of religion;
and he inquired
of the high-priests
who have become wiser
in this religion
and more acquainted
with the religion,
thus:
'For the maintenance
of the body and
preservation of the soul
what thing is good
and more perfect?'
And they spoke,
through the statement
from revelation,
thus: 'Of the benefit
which happens to men
wisdom is good;
because
it is possible to manage
the worldly existence
through wisdom,
and it is possible
to provide also
the spiritual existence
for oneself through
the power of wisdom.
And this, too, is declared,
that Ohrmazd (God) has
produced these creatures
and creation, which are
in the worldly existence,
through innate wisdom;
and the management
of the worldly
and spiritual existences
is also through wisdom.'
And when,
in that manner, he saw
the great advantage and
preciousness of wisdom,
he became more thankful
unto Ohrmazd, the lord,
and the archangels
of the spirit of wisdom;
and he took the spirit
of wisdom as a protection.
For the spirit of wisdom
one is to perform
more homage
and service than for
the remaining archangels.
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;
and it is necessary
to be diligent
for the satisfaction
of the spirit of wisdom.
And, thenceforward,
he became more diligent
in performing
the ceremonial
of the spirit of wisdom.
After that the spirit
of wisdom, on account of
the thoughts and wishes
of that sage, displayed
his person unto him.
And he spoke to him
thus: ' O friend
and glorifier! good from
perfect righteousness!
seek advancement from me,
the spirit of wisdom,
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.'
CHAPTER 2
The sage asked
the spirit of wisdom
thus: 'How is it possible
to seek the maintenance
and prosperity
of the body without
injury of the soul,
and the preservation
of the soul without
injury of the body?'
The spirit of wisdom
answered
thus: 'Him
who is less than thee
consider as an equal, and
an equal as a superior,
and a greater than him
as a chieftain,
and a chieftain as a ruler.
And among rulers
one is to be acquiescent,
obedient, and true-speaking;
and among accusers
or associates
be submissive, mild,
and kindly regardful.
'Commit no slander;
so that infamy
and wickedness
may not happen unto thee.
For it is said
that slander is more
grievous than witchcraft;
and in hell
the rush of every fiend
is to the front,
but the rush of the fiend
of slander, on account of
the grievous sinfulness,
is to the rear.
'Form no covetous desire;
so that
the demon of greediness
may not deceive thee
and the treasure
of the world may not be
tasteless to thee, and that
of the spirit unperceived.
'Indulge in no wrathfulness;
for a man,
when he indulges in wrath,
becomes then forgetful of
his duty and good works,
of prayer and the service
of the sacred beings,
and sin and crime
of every kind
occur unto his mind,
and until the subsiding
of the wrath
he is said to be just
like Ahriman (the Devil).
'Suffer no anxiety;
for he who is
a sufferer of anxiety
becomes regardless of
enjoyment of the world
and the spirit,
and contraction happens
to his body and soul.
'Commit no lustfulness,
so that harm and regret
may not reach thee
from thine own actions.
'Bear no improper envy;
so that thy life may
not become tasteless.
'Commit no sin
on account of disgrace;
because happiness
and adornment, celebrity
(khanidih) and dominion,
skill and suitability
are not through the will
and action of men, but
through the appointment,
destiny, and will
of the sacred beings.
'Practice no sloth;
so that the duty
and good work,
which it is necessary
for thee to do,
may not remain undone.
'Choose a wife
who is of character;
because that one is good
who in the end
is more respected.
'Commit
no unseasonable chatter;
so that grievous distress
may not happen
unto Hordad
(Perfection or Health) and
Amurdad (Immortality),
the archangels, through thee.
'Commit no running
about uncovered;
so that harm may not
come upon thy bipeds
and quadrupeds, and
ruin upon thy children.
'Walk not with one boot;
so that grievous distress
may not happen to thy soul.
'Thou shouldst be
(yehevunes) diligent
and moderate,
and eat of
thine own regular industry,
and provide the share
of the sacred beings
and the good;
and, thus,
the practice of this,
in thy occupation
is the greatest good work.
'Do not extort from
the wealth of others;
so that thine own
regular industry may not
become unheeded.
For it is said
that: "He who eats
anything, not from
his own regular industry,
but from another,
is such-like as one
who holds a human head
in his hand,
and eats human brains."
'Thou shouldst be
an abstainer from
the wives of others;
because all these three
would become
disregarded by thee,
alike wealth, alike body,
and alike soul.
'With enemies
fight with equity.
With a friend
proceed with
the approval of friends.
With a malicious man
carry on no conflict,
and do not molest him
in any way whatever.
With a greedy man
thou shouldst not be
a partner,
and do not trust him
with the leadership.
With a slanderous man
do not go to the door
of kings.
With an ill-famed man
form no connection.
With an ignorant man
thou shouldst not become
a confederate
and associate.
With a foolish man
make no dispute.
With a drunken man
do not walk on the road.
From an ill-natured man
take no loan.
'In thanksgiving
unto the sacred beings,
and worship, praise,
ceremonies, invocation,
and performing the
learning of knowledge
thou shouldst be energetic
and life-expending.
For it is said
that: "In aid of the
contingencies (jahishno)
among men
wisdom is good;
(in seeking renown
and preserving the soul
liberality is good;
in the advancement
of business and justice
complete mindfulness
is good;
and in the statements
of those
who confess (khustivan),
with a bearing
on the custom of the law,
truth is good.
In the progress of business
energy is good,
for everyone to
become confident therein
steadfastness is good,
and for the coming
of benefit thereto
thankfulness is good.
In keeping oneself
untroubled (anairang)
the discreet speaking
which is in the path
of truth is good;
and in keeping away
the disturbance of
the destroyer from oneself
employment is good.
Before rulers and kings
discreet speaking is good,
and in an assembly
good recital;
among friends repose and
rational friends are good;
and with an associate
to one's own deeds
the giving of advantage
(suko) is good.
Among those greater
than one (ajas masan)
mildness and humility
are good,
and among those
less than one
civility are good.
Among doers of deeds
speaking of thanks and
performance of generosity
are good;
and among those
of the same race
the formation
of friendship (humanoih)
is good.
For bodily health
moderate eating and
keeping the body in action
are good;
and among the skilled
in thanksgiving
performance is good.
Among chieftains
unanimity and
seeking advantage
are good;
among those
in unison and servants
good behavior
and an exhibition of awe
are good;
and for having
little trouble in oneself
contentment is good.
In chieftainship
to understand thoroughly
the good
in their goodness and
the vile in their vileness
is good; and
to make the vile unseen
is good.
In every place and time
to restrain oneself
from sin and to be diligent
in meritorious work
are good;
and every day to consider
and keep in remembrance
Ohrmazd (God),
as regards creativeness,
and Ahriman (the Devil),
as regards destructiveness,
is good.
And for dishonor
not to come unto one
a knowledge of oneself
is good."
All these are proper
and true and
of the same description,
but occupation
and guarding the tongue
(pat-huzvanih)
above everything.
'Abstain far from
the service of idols
and demon-worship.
'In forming a store
of good works
thou shouldst be diligent,
so that it may
come to thy assistance
among the spirits.
'Thou shouldst not
become presumptuous
through any happiness
of the world;
for the happiness
of the world
is such-like as a cloud
that comes on a rainy day,
which one does not
ward off by any hill.
'Thou shouldst not be
too much arranging
the world;
for the world-arranging
man becomes
spirit-destroying.
Thou shouldst not
become presumptuous
through much treasure
and wealth;
for in the end
it is necessary
for thee to leave all.
Thou shouldst not
become presumptuous
through predominance;
for in the end
it is necessary for thee to
become non-predominant.
Thou shouldst not
become presumptuous
through respect
and reverence;
for respectfulness
does not assist
in the spiritual existence.
Thou shouldst not become
presumptuous through
great connections and race;
for in the end thy trust is
on thine own deeds.
'Thou shouldst not
become presumptuous
through life;
for death
comes upon thee at last
During three days
and nights
the soul sits at the crown
of the head of the body.
And the fourth day,
in the light of dawn
with the cooperation
of Srosh the righteous,
Vae the good,
and Warharan the strong,
the opposition of
Astwihad, Vae the bad,
Frazishto the demon,
and Nizishto the demon,
and the evil-designing
action of Eshm,
the evil-doer,
the impetuous assailant
it goes up to the awful,
lofty Chinwad bridge,
to which every one,
righteous and wicked,
is coming.
And many opponents
have watched there,
with the desire
of evil of Eshm,
the impetuous assailant,
and of Astwihad
who devours creatures
of every kind
and knows no satiety,
and the mediation of
Mihr and Srosh and Rashn,
and the weighing
of Rashn, the just,
with the balance of
the spirits, which renders
no favor (hu-girai)
on any side,
neither for the righteous
nor yet the wicked,
neither for the lords
nor yet the monarchs.
As much as a hair's breadth
it will not turn,
and has no partiality;
and he who is
a lord and monarch
it considers equally,
in its decision, with him
who is the least of mankind.
'And when a soul
of the righteous
passes upon that bridge,
the width of the bridge
becomes as it were
a league (parasang),
and the righteous soul
passes over
with the cooperation
of Srosh the righteous.
And his own deeds
of a virtuous kind
come to meet him
in the form of a maiden,
who is handsomer
and better than
every maiden in the world.
'And the righteous soul
speaks
thus: "Who mayst thou be,
that a maiden
who is handsomer
and better than thee
was never seen by me
in the worldly existence?"
'In reply
that maiden form responds
thus: "I am no maiden,
but I am thy virtuous deeds,
thou youth who art
well-thinking,
well-speaking,
well-doing,
and of good religion!
For when thou sawest
in the world
him who performed
demon-worship,
then thou hast sat down,
and thy performance
was the worship
of the sacred beings.
And when it was seen
by thee that there was
any one who caused
oppression and plunder,
and distressed or scorned
a good person, and
acquired wealth by crime,
then thou keptest back
from the creatures
their own risk of
oppression and plunder;
the good person was also
thought of by thee,
and lodging and
entertainment provided;
and alms were given
by thee to him
who came forth
from near and him, too,
who was from afar;
and wealth
which was due to honesty
was acquired by thee.
And when thou sawest him
who practiced false justice
and taking of bribes,
and false evidence
was given by him,
then thou hast sat down,
and the recitation
of truth and virtue
was uttered by thee.
I am this of thine,
the good thoughts,
the good words,
and the good deeds
which were thought and
spoken and done by thee.
For when I have
become commendable,
I am then made altogether
more commendable
by thee;
when I have
become precious, I am
then made altogether still
more precious by thee;
and when I have
become glorious, I am
then made altogether still
more glorious by thee."
'And when he walks
onwards from there,
a sweet-scented breeze
comes then to meet him,
which is more fragrant
than all perfume.
The soul of the righteous
inquires of Srosh
thus: "That breeze is this,
that never in the world
so fragrant a breeze came
into contact with me?"
'Then Srosh,
the righteous, replies
to that righteous soul
thus: "This breeze
is from heaven,
which is so fragrant."
'Afterwards, on his march,
the first step is set on
the place of good thoughts,
the second on
that of good words,
the third on
that of good deeds,
and the fourth step
reaches up
unto the endless light
which is all-radiant.
And angels and archangels
of every description
come to meet him,
and ask tidings from him
thus:"How hast thou come,
from that which is
a perishable, fearful, and
very miserable existence,
to this which is
an imperishable existence
that is undisturbed,
thou youth who art
well-thinking,
well-speaking,
well-doing,
and of good religion?"
'Then Ohrmazd,
the lord, speaks
thus: "Ask ye from him
no tidings; for he has
parted from that which
was a precious body,
and has come by that
which is a fearful road.
And bring ye unto him
the most agreeable
of eatables,
so that he may rest his soul
from that bridge
of the three nights,
unto which
he came from Astwihad
(a demon of death) and
the remaining demons;
and seat him upon
an all-embellished throne."
'As it is declared
that: "Unto the righteous
man and woman,
after passing away,
they bring food
of the most agreeable
of eatables –
the food of the angels of
the spiritual existences –
and they seat them down
on an all-embellished throne.
For ever and everlasting
they remain in all glory
with the angels of
the spiritual existences
everlastingly."
'And when he
who is wicked dies,
his soul then rushes about
for three days and nights
in the vicinity of the head
of that wicked one,
and sobs
thus: "Whither do I go,
and now what do I make
as a refuge?"
And the sin and crime
of every kind, that were
committed by him
in the worldly existence,
he sees with his eyes in
those three days and nights.
The fourth day Vizaresh,
the demon, comes and
binds the soul of the wicked
with the very evil noose;
and with the opposition
of Srosh, the righteous,
he leads it up
to the Chinwad bridge.
Then Rashn, the just,
detects that soul
of the wicked
through its wickedness.
'Afterwards, Vizaresh,
the demon, takes
that soul of the wicked,
and mercilessly
and maliciously
beats and maltreats it.
And that soul of the wicked
weeps with a loud voice,
is fundamentally horrified,
implores with many
supplicating entreaties,
and makes many struggles
for life disconnectedly.
Whom – when his
struggling and supplication
are of no avail whatever,
and no one comes
to his assistance from
the divinities (bagan),
nor yet from the demons –
moreover, Vizaresh,
the demon, drags miserably
to the inevitable hell.
'And then a maiden who
is not like unto maidens
comes to meet him.
And that soul
of the wicked speaks
to that evil maiden
thus: "Who mayst thou be,
that never
in the worldly existence
was an evil maiden
seen by me,
who was viler and
more hideous than thee?"
'And she speaks
in reply to him
thus: "I am not a maiden,
but I am thy deeds,
thou monster who art
evil-thinking,
evil-speaking, evil-doing,
and of evil religion!
For even when
thou sawest him who
performed the worship
of the sacred beings, still
then thou hast sat down,
and demon-worship
was performed by thee,
and the demons
and fiends were served.
And also
when thou sawest him
who provided lodging
and entertainment,
and gave alms,
for a good person who
came forth from near
and him, too,
who was from afar,
then thou actedst
scornfully and
disrespectfully
to the good person,
and gave no alms, and
even shut up the door.
And when
thou sawest him who
practiced true justice,
took no bribe,
gave true evidence, and
uttered virtuous recitation,
even then
thou hast sat down,
and false justice
was practiced by thee,
evidence was given
by thee with falsehood,
and vicious recitation
was uttered by thee.
I am this of thine,
the evil thoughts,
the evil words,
and the evil deeds
which were thought and
spoken and done by thee.
For when I have
become uncommendable,
I am then made altogether
still more
uncommendable, by thee;
when I have
become unrespected,
I am then made altogether
still more unrespected
by thee;
and when I have sat in an
eye-offending position,
I am then made altogether
still more
really eye-offending
(chashm-kah-ichtar-ich)
by thee."
'Afterwards he enters,
the first step on
the place of evil thoughts,
the second on
that of evil words,
the third step on
that of evil deeds,
and the fourth step
rushes into the presence
of the wicked evil spirit
and the other demons.
And the demons make
ridicule and mockery of him
thus: "What was
thy trouble and complaint,
as regards Ohrmazd,
the lord,
and the archangels,
and the fragrant
and joyful heaven,
when thou approachedst
for a sight of Ahriman
(the Devil) and the demons
and gloomy hell,
although we cause
thee misery therein
and do not pity,
and thou shalt see
misery of long duration?"
'And the evil spirit
shouts to the demons
thus: "Ask ye
no tidings from him
who is parted from that
which was a precious body,
and has come on by that
which is a very bad road.
But bring ye unto him
the foulest and vilest
of eatables, the food
which is nurtured in hell."
'They bring the poison
and venom of the snake
and scorpion and
other noxious creatures
that are in hell,
and give him to eat.
And until the resurrection
and future existence
he must be in hell,
in much misery
and punishment
of various kinds.
Especially that
it is possible to eat food
there only as though
by similitude.'
The spirit of innate wisdom
spoke to the sage
thus: 'This which
was asked by thee,
as to the maintenance
of the body and
concerning the preservation
of the soul, is also
spoken about by me,
and thou art admonished.
Be virtuously assiduous
about it,
and keep it in practice;
for this is thy chief way
for the maintenance
of the body and
preservation of the soul.'
CHAPTER 3
The sage asked
the spirit of wisdom
thus; 'Is liberality good,
or truth,
or gratitude, or wisdom,
or complete mindfulness,
or contentment?'
The spirit of wisdom
answered
thus: 'As to the soul
it is liberality,
as to all the world
it is truth,
unto the sacred-beings
it is gratitude,
as to a man's self
it is wisdom,
as to all business
it is complete mindfulness,
and as to the comfort
of the body
and the vanquishing
of Ahriman (the Devil)
and the demons
contentment is good.'