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DÂDISTÂN-I DÎNÍK.
reaches unto the world, or not? And is the limit (sâmâno) 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 1 which is the escort (parvânako) of the soul, into its allotted station and the uppermost (tâyiko) which is for its own good works; along with the spiritual good works, without those for the world, and a crown and coronet 2, a turban-sash and a fourfold filletpendant 3, a decorated robe (gâmako) and suitable equipments, spiritually flying unto heaven (vahisto), or to the supreme heaven (garôdmân), there where its place is. 5. And Vohûman", the archangel, makes it a household attendant (khavag-l-mâninêdó) to Adharmazd the creator, and by order of Allharmazd announces its position (gâs) and reward; and it becomes glad to beg for the position of household attendant of Adharmazd, through what it sees and knows.
6. Adharmazd the creator of good producers
Probably the good Vâê, the spirit of air (see Chaps. XXVIII, 2, 5, XXIX 4).
? Reading rukhô vardivano, which words also occur in AV. XII, 16, XIV, 9. A most elaborate account of heaven and hell will be found in the Book of Ardà Viráf with an English Translation, ed. Hôshangji and Haug, 1872.
* Reading vâs va kahârako bâlak.
+ Vend. XIX, 102-107 (trans. D.) states as follows: Up rises Vohu-mand from his golden seat; Vohu-mano exclaims : "How hast thou come to us, thou holy one, from that decaying world into this undecaying one?” Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-spentas, to the Garo-nmânem, the abode of Ahura Mazda, the abode of the Amesha-spentas, the abode of all the other holy beings.
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