Avesta (Gathas) · 1 of 2 · tr. L.H. Mills
Spenta Mainyu Gatha, Yasna XLIX, Section 1a
1.
B e n dva 1 has ever fought with me; (yea, since he first appeared at hand to threaten, and alas to his advantage in the strife) He is the most powerful (in brutal might), and (in his predominance) would crush my strength as I seek to win back the disaffected (in my host) through Righteous 2 (zeal), O Mazda!
Come then with gifts of (vengeful 3 ) good to (meet) my sorrow 4 .
Through (Thine inspiring) Good Mind obtain (for me 5 ) that (B e n dva's) death 6 !
2.
(Aye, he is indeed the greatest 7 ), for that p.
163 [paragraph continues] B e n dva's evil judge doth cause me to hesitate and ponder (in my earnest course of propagation and reform), a deceiver as he is, (estranged) from the Righteous Order, and receiving 1 from it (not happiness) but many a wound.
The bountiful and perfect Piety he has not maintained nor strengthened for this 2 land, nor questions with Thy Good Mind hath he asked 3 (to gain him light), O Lord!
3.
But (all is not yet lost!); for this religious choice 4 (our holy creed, for which our last lost 5 battle has been fought), O Mazda!
Thy blessed Order (our guardian help) has yet been set to save and bless us.
(But) for (that evil) Judge, the Demon-of-the-Lie, (is set) to deal (for him) her wounds 6 .
Therefore do I pray (the more) for the sheltering leadership of Thy Good Mind (within our folk and our commanders).
And all the allies of the wicked I abjure 7 .
4.
They who with evil scheme and will shall cherish and help on the Wrath of Rapine, and with her Râma 8 , and (not by silent favour, but) with their p.
164 very tongues, whose will and wish 1 (run) not with good but evil deeds.
These settle and support the Daêvas (in their power, not the Lord).
It is 2 the wicked's Faith and Insight (so to do.
Their faith is the perverted).
5.
But he, O Mazda!
is our abundance and our fatness 3 , who (will yet dare these unbelieving foes) and guard the Faith (against that envious Wrath 4 ), and with the Good Mind's power.
For every man of Piety is a wise citizen 5 in accordance with the holy Order, and so are all who are (in truth) within Thy Realm, O Lord!
6.
And now, will I beseech of You, O Mazda, and Righteousness (within Thy Mãthra) speaks 6 (to tell me) what lies within Your will's intention, that (having discerned Your Insight as the enlightened p.
165 ever must), I may as well discern aright how we can herald forth those (truths), and that pure Daêna (with them) which is the Faith of Him who is Thyself 1 , O Lord.
7, And (as we speak it forth as taught by Asha) then let the (zealous 2 citizen) give heed, and with Thy Good Mind, O Ahura Mazda!
Yea, let him give ear in accordance with (the dictate of) the Holy Order, and do Thou hear alike as well 3 .
Who shall be the ally; and who the kinsman-lord himself, who, with his gifts and (legal rules), shall institute and settle for the serving mass a worthy praise (for God 4 )?
8.
§ Ask Guru about this passage →Themes
Ahura Mazda Principlecosmology
The divine ordering principle of truth and light.
The passage is a direct address to Ahura Mazda, invoking his power, gifts, and Order as the central divine authority.
All passages →Angra Mainyu Principlecosmology
The principle of cosmic disorder and falsity.
The antagonist 'Ben dva' is described as the Demon-of-the-Lie and evil judge, representing the principle of cosmic disorder and falsity.
All passages →Asha Cosmic Ordercosmology
Truth as the fundamental structure of reality.
The text repeatedly invokes the 'Righteous Order' and 'Holy Order' as the fundamental structure of reality to be maintained against falsehood.
All passages →Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The passage is structured around the ontological opposition between Mazda/Good Mind and Ben dva/Lie as the fundamental structure of reality.
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 text explicitly references 'Good Mind' (thought), 'tongues' (word), and 'deeds', aligning with the Zoroastrian ethical triad.
All passages →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 reality who hears, gives gifts, and sets Order to save.
All passages →Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The entire text is a petitionary address to the divine, explicitly stating 'Therefore do I pray' and 'beseech of You'.
All passages →Prophetic Rejectionethics
The phenomenon where spiritual messengers or healers are rejected by their own community due to familiarity or lack of awe.
The speaker laments the 'disaffected in my host' and 'unbelieving foes', indicating rejection by his own community.
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