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Avesta (Gathas) · 1 of 2 · tr. L.H. Mills

Ahunavaiti Gatha, Yasna XXXIV, Section 1a

1. As to those (three gifts of blessings), Immortality, the Righteous Order, and the (established) Kingdom of Welfare, which Thou, O Mazda! hast given through (holy) deeds, words, and the sacrifice unto these (Thy servants here in my sight 1 ), gifts (shall) be offered 2 by us in return to Thee, O Ahura! and with the foremost of them all. 2. Yea, and all those gifts of the Good Spirit 3 have been given (back in gratitude) to Thee by the mind and the deed of the bountiful man, whose soul goes hand in hand 4 with the Righteous Order in the settlement, in homage toward the One like You 5 , p. 84 [paragraph continues] O Mazda! and with the chants of the (thankful) praisers 1 . 3. And unto Thee, O Ahura! will we offer the (thankful) meat-offering with self-humbling praise, and to Thy Righteousness (like Thee a person), and for all the settlements in Thy kingdom which are guarded 2 by Thy Good Mind. For in the perfect preparation of the justly acting (has that offering its power), O Mazda! together with all (others of its kind). Among those like You and worthy of Yourselves, it is a blessing 3 . 4. And we pray likewise for Thy Fire, O Ahura! strong through Righteousness (as it is), most swift, (most) powerful, to the house with joy receiving it, in many wonderful ways our help, but to the hater, O Mazda! it is a steadfast 4 harm as if with weapons hurled from the hands 5 . p. 85 5. What is 1 then Your Kingdom, O Mazda? What are Your riches? that I may become 2 Your own in my actions, with the Righteous Order, and (Thy) Good Mind, to care for Your poor (in their suffering 3 ). Apart from all would we declare You, yea, apart from Daêvas 4 , and Khrafstra-polluted mortals! p. 86 6. If thus Ye are in verity, O Mazda! with the Righteous Order and Thy Good Mind, then grant Ye me a sign 1 of this in this world's entire abiding 2 (while I live amid its scenes), how offering sacrifice and praising 3 You the more devoutly 4 , I may approach You (in my worship)! 7. Where 5 are Thine offerers, O Mazda! Thy helpers, who as the enlightened of the Good Mind are producing the doctrines with wide mental light as inherited treasures, (delivering them as Thy word) in misfortune and in woe 6 ? I know none other than You; then do Ye save us through Your righteousness! 8. Through these our deeds (of sacrifice and zeal 7 ), they are terrified 8 among whom there was (once) destruction, and for many (at the time) when the p. 87 oppressor of Thy holy vows was as the stronger oppressing the weaker 1 . They who have not thought (in consonance) with Thy Righteous Order, from these Thy Good Mind 2 abideth afar. 9. Aye, they who desert Thy bountiful Piety, O Mazda! that one desired of Thee 3 , O Thou omniscient! and who thus abandon her by reason of the evil-doer, and in their ignorance of (Thy) Good Mind, from such as these (Âramaiti) with her holiness utterly departs 4 as the red Khrafstras (who destroy and pollute all life, flee) from us 5 (Thy faithful servants). 10.
Themes
Ahura Mazda Principlecosmology

The divine ordering principle of truth and light.

The passage is a direct address to Ahura Mazda, centering on His gifts of Immortality, Righteous Order, and Kingdom.

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Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

Righteous Order (Asha) is repeatedly invoked as a fundamental gift and principle guiding the faithful.

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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 contrasts the Good Mind and Righteous Order with the evil-doer, Daêvas, and Khrafstra-polluted mortals.

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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 holy deeds, words, and the mind (thought) as the basis for offering gifts to Ahura Mazda.

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Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

The 'enlightened of the Good Mind' are described as producing doctrines with wide mental light.

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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 portrayed as an active, responsive deity who gives gifts, guards settlements, and receives offerings.

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Love Of Neighbourethics

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

The speaker expresses a desire to care for God's poor in their suffering.

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Prayerpraxis

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

The text consists of direct petitions, praise, and offerings addressed to the divine.

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Ritual Firepraxis

Fire as medium of divine presence.

Fire is explicitly prayed for as strong through Righteousness and a helper to the faithful.

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