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CHAPTER V, I-VI, 3.
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5. Through the coming of religion we have full enjoyment (barâ gûkârêm), and owing to religion, unlike bondsmen (abûrdŏgân vâr), we do not become changeable among the angels; our spiritual life (ahvôth) of praise then arrives in readiness, and owing to the angels there are joyous salutation, spiritual life, and glory for the soul.
CHAPTER VI.
1. The fifth question is that you ask thus: Why does evil always happen more to the good than to the bad?
2. The reply is this, that not at every time and every place, and not to all the good, does evil happen more for the spiritual welfare of the good is certainly more-but in the world it is very much more manifest1. 3. And the reasons for it are many; one which is conclusive is even this, that the modes
1 M14 and J have 'but the worldly evil and bondage are incalculably more manifest about the good, much more in the season (zêmânih) of Srôsh.' The 'season of Srôsh' may perhaps mean the night-time, or the three nights after death, when the protection of the angel Srôsh is most wanted; but Dastûr Peshotanji Behramji, the high-priest of the Parsis in Bombay, prefers reading zimânash (with a double pronominal suffix), and has favoured me with the following free translation of the whole passage:-'At every time and every place much evil does not happen to all the good; for the good, after having been separated from this world, receive (as a reward for their suffering evil) much goodness in the next world, which goodness is (regarded as) of a very high degree in religious doctrines (srôsh). Perhaps, after all, Srôsh is a miswriting of saryâ, 'bad, evil.'
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