Pahlavi Texts, Part III (SBE24), E.W. West, tr. , at sacred-texts.com
1. The sage asked the spirit of wisdom (2) thus: 'How is it necessary to perform the ceremonial of the sacred beings and the thanksgiving for the welfare which is owing to the sacred beings? 3. And how is the renunciation of sin to be performed for the preservation of the soul?'
4. The spirit of wisdom answered (5) thus: 'That ceremonial of the sacred beings is good which they perform in this pure, good religion of the Mazda-worshippers. 6. Its origin, also, is goodness and truth, and freedom from doubt in the sacred beings. 7. And for the little and the much that has come there has arisen thanksgiving unto the sacred beings; and one is to meditate upon the gratifications (shnûmakân) and prosperity which are owing to the, sacred beings and to keep grateful 2. 8. And even when perplexity and misery come on from Aharman and the demons, he is not to become doubtful as to the treasure of the sacred beings, (9) and not to diminish the thanksgiving unto the sacred beings. 10. And every disaster which springs up he is to give back 3 to the violence of Aharman and the demons. 11. He is not to seek his own welfare and advantage through the injury of any one else; (12) and he
becomes compassionate as regards the creatures of Aûharmazd. 13. In duty and good works he is diligent and striving 1; (14) and especially in the care of water and fire 2 he is to persevere much. 15. And he is to be without doubt as to this, that, except happiness, the sacred beings do not then 3 give anything whatever, as a modification 4 of it, unto men; and Aharman and the demons, except misery, do not then 3 give them any happiness.
16. 'For the existence of renunciation of sin the special thing is this, that one commits no sin voluntarily; (17) and if, through folly, or weakness and ignorance, a sin occurs, he is then in renunciation of sin before the high-priests and the good. 18. And after that, when 5 he does not commit it, then that sin which is committed by him becomes thus a sweeping (êsvârakŏ) 6 from his body; (19) just as the wind which is hasty and mighty, when it comes swift and strong, sweeps so over the plain that it carries away every single blade of grass (gîyyâkîkakŏ-1) and anything which is broken in that place.'
94:2 The Pâzand version omits the latter half of this section, and also uses the present tense instead of the infinitive in several of the following sections.
94:3 Perhaps 'trace back' may be meant, but this is uncertain.
95:1 L19 has 'he acts diligently and strivingly.'
95:2 L19 adds 'and plants.'
95:3 Reading êdînas; Nêr. has misread ainâ, 'otherwise.'
95:4 Reading gvîdarîh; Nêr. has misread vatarî, 'an evil.'
95:5 L19 has 'too,' and K43 omits the word.
95:6 Misread avâz, 'away,' by Nêryôsang.