Avesta (Gathas)
§ About this work
The work opens with the Ahunavaiti Gatha (Yasna XXVIII–XXXIV), in which the speaker stretches forth his hands to Ahura Mazda, praying for Righteousness, the Benevolent Mind, and gifts for both worlds, and asking long life for Zarathushtra and grace for Vishtaspa and Frashaoshtra (XXVIII). The Soul of the Kine cries to Ahura and Asha for a guardian, and Ahura names Zarathushtra Spitama her master (XXIX). The primeval spirits, a better and a worse pair, are described choosing Righteousness and evil (XXX), while the speaker declares doctrines against those serving the Lie (XXXI), addresses the Daêvas as seed of the Evil Mind, and vows to drive out the Karpans and Kavis (XXXII), acts by primeval laws and offers his body's life (XXXIII), and returns Mazda's gifts to Ahura (XXXIV). The Ushtavaiti Gatha (XLIII–XLVI) has the speaker conceive Ahura as bountiful and answer the messenger's question (XLIII), pose the repeated "This I ask Thee" concerning creation and judgment (XLIV), proclaim the two first spirits and Mazda's teaching (XLV), and lament his want of kin before naming Kavi Vîshtâspa his friend (XLVI). The Spenta Mainyu Gatha (XLVII–L) treats Ahura's gifts through the bountiful Spirit (XLVII), the saint's smiting of the Demon-of-the-Lie (XLVIII), Zarathushtra's struggle with Bendva and Frashaoshtra's headship (XLIX), and his prayer to be named Ahura's praiser (L). The Vohu Khshathra Gatha (LI) chooses the good Government of Ahura, and the Vahishtoishti Gatha (LIII) answers Zarathushtra's best prayer, addresses his daughter Pouruchista, and closes asking where the Lord is who will smite the wicked.
The Gatha opens with Zarathushtra declaring that Bendva has ever fought with him, most powerful in brutal might, crushing his strength as he seeks to win back the disaffected through righteous zeal; he prays Mazda to come with gifts of good to meet his sorrow and, through the Good Mind, to obtain Bendva's death. Bendva's evil judge causes him to hesitate in his course of propagation and reform — a deceiver estranged from the Righteous Order, receiving from it not happiness but many a wound; he has not maintained the bountiful Piety for this land nor asked questions of the Good Mind. Yet the blessed Order has been set to save and bless the faithful, while — in a line whose syntax the text leaves obscure — the Demon-of-the-Lie is set to deal her wounds in respect of that evil judge; the speaker prays the more for the sheltering leadership of the Good Mind and abjures all allies of the wicked. Those who with evil scheme cherish the Wrath of Rapine and Rama with their very tongues settle and support the Daevas; such is the wicked's faith and insight. But he who dares the unbelieving foes and guards the Faith with the Good Mind's power is called our abundance and our fatness, for every man of Piety is a wise citizen in accordance with the holy Order. The speaker beseeches Mazda and Righteousness to discern what lies within their will, that he may herald forth the truths and the pure Daena, and asks who shall be the ally and kinsman-lord to institute worthy praise. To Frashaoshtra, Mazda has given the guardian headship of the Holy Order; the speaker prays that gift confirmed, and sheltering headship for himself as well. The zealous husbandman is called to give heed; the truthful tiller must not take the sheltering chieftainship together with the wicked, and in the holy Order Jamaspa and the 'hero' are joined in that best recompense. The speaker places the Good Mind and the spirits under Mazda's protection with self-humbling praises, to further the Sovereign Power with undying strength. The Gatha closes: the souls of the evil dead shall meet the evil men who serve evil rulers and speak evil words — in Hell they shall come with evil food, and in the Lie's abode shall their dwelling verily be.
Spenta Mainyu Gatha, Yasna XLIX, Section 1aSpenta Mainyu Gatha, Yasna XLIX, Section 1b