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Avesta (Gathas) · 2 of 2 · tr. L.H. Mills

Ahunavaiti Gatha, Yasna XXX, Section 1b

And may we be such as those who bring on p. 34 this great renovation, and make this world progressive, (till its perfection shall have been reached). (As) the Ahuras of Mazda 1 (even) may we be; (yea, like Thyself), in helpful readiness to meet 2 (Thy people), presenting (benefits 3 ) in union with the Righteous Order. For there 4 will our thoughts be (tending) where true wisdom shall abide in her home 5 . 10. (And when perfection shall have been attained) then shall the blow of destruction fall upon the Demon of Falsehood, (and her adherents shall perish with her), but swiftest in the happy abode of the Good Mind and of Ahura the righteous saints p. 35 shall gather, they who proceed in their walk (on earth) in good repute 1 (and honour) 2 . 11. Wherefore, O ye men! ye are learning 3 (thus) these religious incitations which Ahura gave in (our) happiness 4 and (our) sorrow 5 . (And ye are also learning) what is the long wounding for the wicked, and the blessings which are in store for the righteous. And when these (shall have begun their course), salvation shall be (your portion 6 )!
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Themes
Ahura Mazda Principlecosmology

The divine ordering principle of truth and light.

The passage explicitly invokes Ahura Mazda as the source of righteousness and the object of alignment for the faithful.

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Angra Mainyu Principlecosmology

The principle of cosmic disorder and falsity.

The 'Demon of Falsehood' is explicitly mentioned as the adversary to be destroyed at the end of time.

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Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

The text centers on union with the 'Righteous Order' and true wisdom as the fundamental structure of reality.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The text presents a clear ontological opposition between the Ahuras/Righteous Order and the Demon of Falsehood.

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Eschatological Judgmentsoteriology

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

It describes a final event where the Demon is destroyed and the righteous are gathered while the wicked perish.

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Frashokereticosmology

The final restoration/renovation of the cosmos.

The passage explicitly prays for the 'great renovation' and the attainment of perfection in the world.

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Good Thought Word Deedethics

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

The text emphasizes right thoughts ('thoughts be tending'), right speech/learning ('religious incitations'), and right action ('walk... in good repute').

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Ahura is depicted as an active agent who gives incitations in happiness and sorrow and has a people.

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Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

The faithful are called to be in 'helpful readiness to meet Thy people', indicating active care for others.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The entire passage is structured as a direct address and petition to the divine ('And may we be...', 'Wherefore, O ye men!').

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Theosis Deificationsoteriology

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

The supplicants ask to be 'As the Ahuras of Mazda', implying a transformation into divine likeness.

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