Article one treats druj mainly as an ethical and cosmic category, opposed to asha in thought, word and deed. Zoroastrian legal and ritual literature translates that opposition into specific, enforceable procedure, and the clearest case is the treatment of corpse contamination, held to be among the most severe forms of pollution druj can cause.
The Vendidad, a legal and purificatory section of the Avesta devoted largely to identifying sources of impurity and prescribing remedies, treats a corpse as a point where the destructive power of druj enters the world most intensely, since death is Angra Mainyu's own signature effect on the good creation. Its response is not merely symbolic: a person or object rendered impure by contact with the dead undergoes an extended purification procedure, the barashnum, involving repeated ablutions and ritual seclusion, before being fit to rejoin ordinary life, and the text sets out graded remedies according to how directly and how knowingly the contamination occurred.
The legal elaboration shows druj functioning as something closer to a technical category of ritual law than the abstract moral principle article one presents, comparable in structure, though not content, to the purity systems anthropologists have analysed in Israelite and Hindu law elsewhere in this collection. The practical consequence, historically expressed in exposure of the dead rather than burial or cremation to avoid contaminating earth, water or fire, follows directly from taking druj's power over corpses as literally as the Vendidad's procedures assume, rather than reading it as a metaphor for moral corruption alone.