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DADISTÂN-I DİNİK.
23. And of its indications by the world the limited with the unlimited, the imperishable with perishableness, the consumable with inconsumableness are then no equivalent similitudes of it1. 24. And it is the limited, perishable, and consumable things of the world's existence which are the imperishable and inconsumable ones of the existence of endless light, the indestructible ones of the all-beneficial and ever-beneficial space (gung), and the alljoyful ones-without a single day's vexation-of the radiant supreme heaven (garôdmânô). 25. And the throne (gâs) of the righteous in heaven and the supreme heaven is the reward he obtains first, and is his until the resurrection, when even the world becomes pure and undisturbed; he is himself unchangeable thereby, but through the resurrection he obtains what is great and good and perfect, and is eternally glorious.
CHAPTER XXXII.
1. The thirty-first question is that which you ask thus: When he who is wicked goes to hell, how
1 Meaning that no adequate conception can be obtained of the enjoyments of heaven by contrasting the earthly objects which most resemble it with those most opposed to it.
* The place of Aûharmasd, or heaven in general (see Bd. I, 2), where things which are perishable on earth become everlasting.
The 'constantly-beneficial place' of Pahl. Vend. XIX, 122, 'which is self-sustained, (its constant beneficialness is this, that, when it once became so, all of it became thereby ever-beneficial).' The Avesta version (trans. D.) merely calls it 'the sovereign place of eternal weal;' and it appears from Chap. XXXVII, 22, 24 that it is here understood as the unlimited space of heaven, contained in the endless light.'
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