Avesta (Gathas) · 2 of 3 · tr. L.H. Mills
Ahunavaiti Gatha, Yasna XXXII, Section 1b
An evil teacher (as that leader is), he will 1 destroy (our) doctrines, and by his teachings he will pervert the (true) understanding of life, seizing away 2 (from me) my riches 3 , the choice and real wealth of (Thy) Good Mind.
To You and to Asha, O Ahura Mazda!
am I therefore crying with the voice of my spirit's 4 (need)!
10.
Aye, this man will destroy my doctrines (indeed, for he blasphemes the highest of creatures that live or are made).
He declares that the (sacred) Kine 5 and the Sun are the worst of things which eye can see; and he will offer the gifts of the wicked (as priest to their Demon-gods).
And at the last he will parch 6 our meadows with drought, and will hurl his mace at Thy saint (who may fall before his arms 7 ).
p.
63 11.
Yea, these will destroy my life, for they consult with the great 1 of the wicked (enlightening themselves by their words 2 ).
And they are seizing away 3 the gifts of inherited treasures 4 from both household-lord and from house-wife 5 ; (wretched men that they are), and those who will fiercely wound (my folk, repelled and in no way kindly moved) by the better mind of the holy 6 .
12.
(But Ahura will speak His rebuke, for) as to those doctrines which (such) men may be (basely) delivering 7 (repelled) by the holiest action, (and galled 8 by its sacred truth) God hath said: Evil (are they!
Yea, unto these He hath said it) who have slain the Kine's life by a blessing (and have cursed her while they offered to help her 9 ), men by whom Gr e hmas are loved above Righteousness, and the Karpans, p.
64 and the Throne of those who have wished 1 for the Demon of lies (as their deity and friend 2 ).
13.
And the Gr e hma will seek 3 for these things by means of his (evil) kingdom 4 in the abode of (Hell which is 5 ) the Worst Mind (who both are together) the destroyers of life, and who, O Mazda!
will bewail 6 with glad but (envious) wish the message of Thy prophet.
(But he will not abate with his vengeance), he will hold them afar from the sight 7 of the truth!
14.
His is Gr e hma 8 ; aye, his!
And to (oppose) Thee 9 he will establish the Kavis and (their) scheming p.
65 plans.
Their deeds 1 of power are but deceits since they have come as an aid to the wicked 2 , and since he has been (falsely) said (to be set) to conquer the Kine 3 , he who shall kindle that (very) help of grace which removes our death afar, (and lightens Thy saving flame).
15.
And therefore will I drive from hence 4 the Karpans’ and Kavis’ disciples.
And after these (have thus been driven hence and away) then these (my princely aiding saints) whom they (now) render no longer rulers at will over life, (and deprive of their absolute power), these shall be borne (at p.
66 last) by the (immortal 1 ) two to the home of (Thy) Good Mind (in Heaven) 2 !
16.
§ Ask Guru about this passage →Themes
Ahura Mazda Principlecosmology
The divine ordering principle of truth and light.
The passage is a direct prayer to Ahura Mazda, invoking Him as the source of truth and the judge against evil.
All passages →Angra Mainyu Principlecosmology
The principle of cosmic disorder and falsity.
The 'Worst Mind', 'evil teacher', and 'Demon-gods' represent the principle of cosmic disorder and falsity opposing Ahura Mazda.
All passages →Asha Cosmic Ordercosmology
Truth as the fundamental structure of reality.
Asha (Truth/Order) is explicitly invoked alongside Ahura Mazda as the fundamental standard against which the evil teacher is judged.
All passages →Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The text fundamentally structures reality through the opposition of Good Mind versus Worst Mind, Truth versus Lie, and Saints versus Wicked.
All passages →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 describes God's rebuke of the wicked and the final separation where saints are borne to heaven while the wicked are driven away.
All passages →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 contrasts the 'Good Mind' (Thought), 'doctrines/teachings' (Word), and 'holy action' (Deed) against their corrupt opposites.
All passages →Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
Ahura Mazda is depicted as an active, responsive reality who speaks, rebukes, and intervenes in human affairs.
All passages →Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The entire passage is framed as a cry or prayer to the divine ('To You... am I therefore crying').
All passages →Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
The saints are described as being borne by the 'immortal two' to the home of the Good Mind after death.
All passages →Rejection Of Hypocrisyethics
Critique of outward religious observance that lacks inner transformation; form without substance.
The prophet critiques those who offer gifts to Demon-gods while claiming to help the sacred Kine, highlighting false righteousness.
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