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Avesta (Gathas) · 1 of 3 · tr. L.H. Mills

Ahunavaiti Gatha, Yasna XXXII, Section 1a

(That rival-monarch (thus we may supply the sense of lost verses) for whom some are plotting to secure the sovereignty, and who, once in power, would deliver over home, village, town, and province to ruin and to death 2 , is active in his efforts, and offering p. 57 the devotions of his false religion to accomplish his ends.) 1. His 1 lord-kinsman will pray 2 (as I Zarathu s tra prayed), and his labouring villagers, with his (trusted) peers, and his (fellow) Daêva-worshippers 3 . But in my mind is the friendship 4 of Ahura Mazda, the Great Creator, the living Lord; and Thine heralds, O Ahura! may we be; may we hold back 5 those who hate and who offend You! 2. To these (for whom the prophet spake) Ahura Mazda answered, ruling 6 as He does through His Good Mind (within their souls), He replied from His Sovereign Power, our good friend (as he is) through His surpassing 7 Righteousness: We have accepted p. 58 your good and bountiful Piety, and we have chosen her; ours shall she be 1 ! 3. But you, O ye Daêvas! are all a seed from the Evil Mind 2 . He who offers sacrifice 3 to You the most 4 is of the Lie-demon, and (he is a child) of perversion 5 . In advance 6 (are your) deceits whereby ye are famed in the sevenfold 7 earth! 4. For ye (are) confusing our thoughts 8 , whereby men, giving forth the worst deeds, will speak 9 , as of p. 59 the Demon-gods beloved, forsaken by the Good Mind 1 , (far) astray from the understanding of the Great Creator, the Living Lord, and (far astray) from His Righteousness! 5. Therefore ye would 2 beguile mankind of happy life 3 (upon earth) and of Immortality (beyond it), since the Evil Spirit (has ruled) you with his evil mind. Yea, he has ruled 4 you, (ye) who are of the Demon-gods, and with an evil word unto action, as his ruler 5 (governs) the wicked 6 ! p. 60 6. Full of crime (your leader) has desired to destroy 1 us, wherefore he is famed, (and his doctrine is declared); but if this be so of these, then in the same manner, O Ahura! Thou possessest 2 (because Thou knowest) the true (teachings) in Thy memory 3 . And in Thy kingdom and Thy Righteous Order I will establish Thy precepts (in Thy name) 4 . 7. Among these wretched beings 5 (this their leader 6 ) knows not that those things 7 which are declared p. 61 as victorious 1 (by his allies) are bound together for the smiting; yea, those things by which he was famed (as victorious) by his (blade of) glittering iron 2 . But the utter destruction 3 of those things Thou, O Ahura Mazda! knowest 4 , most surely 5 ! 8. Of these wretched beings 6 Yima Vîvanghusha was famed to be; he who, desiring to content 7 our men, was eating kine's flesh in its pieces. But from 8 (such as) these, O Ahura Mazda! in Thy discerning discrimination, am I (to be seen as distinct 9 ). p. 62 9.
Themes
Ahura Mazda Principlecosmology

The divine ordering principle of truth and light.

The passage explicitly identifies Ahura Mazda as the Great Creator and Living Lord who rules through Good Mind and Righteousness.

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Angra Mainyu Principlecosmology

The principle of cosmic disorder and falsity.

The text describes the opposing force as the Evil Mind, Lie-demon, and Evil Spirit ruling the Daêvas.

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Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

Righteousness (Asha) is presented as the fundamental standard of truth against which the Lie and deceit are judged.

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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 passage establishes a fundamental ontological opposition between the Good Mind/Righteousness and the Evil Mind/Lie.

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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.

The text speaks of the 'utter destruction' of the wicked and the promise of Immortality for the righteous.

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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 passage emphasizes the triad of Good Mind (thought), Righteousness (truth/word), and Piety/Sacrifice (deed) as the path to salvation.

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Living Godtheology

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

Ahura Mazda is repeatedly addressed as the 'Living Lord' who actively answers prayers and rules through His power.

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Prayerpraxis

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

The text explicitly mentions prayer as a central action ('as I Zarathustra prayed') and describes Ahura Mazda's response to it.

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