Pahlavi Texts, Part III (SBE24), E.W. West, tr. , at sacred-texts.com
1. The fifth subject is this, that it is necessary for all those of the good religion that they make a thorough effort, so that they celebrate the ritual and become Navazûd 1.
2. For in our religion there is no good work more ample than this. 3. And it is declared in revelation, that, although much duty and good work be performed, it s not possible to attain to the supreme heaven (garôdmân) 2, except on that one occasion when the Navazûd ceremony is performed, or they have celebrated a Gêtî-kharîd 3. 4. And on any occasion (hâl), if they are not able to perform it with their own hands, it is requisite to order it; and then it is inevitably necessary that the celebration of 4 the Gêtî-kharîd should be in the same manner as they would have performed it with their own hands.
5. Man and woman are both 1 equal in this good work; therefore 2, it is not proper to neglect this duty, for it is the chief of all the good works of the religion. 6. Because it is declared in revelation, that on the day that they are performing the Navazûd ceremony, or are celebrating a Gêtî-kharîd on his account, three times the soul of that person arrives at heaven, and they show it a place therein, and offer it a profuse greeting (niTHâr) 3.
7. The explanation (tafsîr) of the Gâhs 4 is this, that a Gâhthat is, that his own placebecomes visible to him 5 in heaven that day.
8. And if one does not perform a Navazûd ceremony, or does not order the celebration of a Gêtî-kharîd, it is the same as when a poor (gharîb) man makes for 6 a town, and does not obtain a spot where he may alight in that place. 9. Although it is his own town he is in this trouble. 10. Therefore, it is not possible to bring to hand a place in heaven through any good work, except by the performance of the Navazûd ceremony, or by ordering the celebration of a Gêtî-kharîd.
11. And a Gêtî-kharîd is this, that heaven is purchased in the world, and one's own place brought to hand in heaven.
262:1 Apparently 'newly born' (see Sls. XIII, 2 n), a term applied to one who has been duly initiated. After preparatory performances of the Bareshnûm purification and the ordinary ceremonial, the ceremonies are carried on four days longer by two priests. The first day's ceremony is that of the Nônâbar, the second is the Srôsh yast, the third is the Sîrôzah, and the fourth is the Visparad (see Vigirkard î Dînik, ed. Peshotan, p. 147).
262:2 Ordinary good works, when in excess of the sins, are a passport only to the ordinary heaven (vahist).
262:3 Literally 'purchased in the worldly existence' (see § 11). A ceremony somewhat resembling the Navazûdî (see Bd. XXX, 28 n), but celebrated either late in life, or after death.
262:4 Lp, B29 have 'that they celebrate.'
263:1 Lp, B29 omit 'both.'
263:2 Lp omits 'therefore,' and B29 has 'certainly.'
263:3 Lp, B29, J15 add 'and, afterwards they bring the Gêtî,' and Lp continues thus: 'the meaning is adduced in Pâzand.'
263:4 This explains 'the heavenly Gâhs' of Bd. XXX, 28. The Sad Darband-i Hush (as quoted in B29, fol. 458 b) says that it is stated in revelation that the day when one celebrates the Gêtî-kharîd of any one, the soul of that person seizes-upon the heavenly Gâhs three times in that one day, and is conveyed to heaven and the supreme heaven.'
263:5 Lp, B29 have 'is brought into sight.'
263:6 Lp, B29 have 'arrives at.'