Translation of Gathas

The Holy Songs Of Zarathushtra

By Mobed Firouz Azargoshasb
Holy Zarathushtra's entire thoughts,
Mazda, the Creator, leading mankind
esha Spentas and the holy Gathas and
I praise thee with reverence O, Holy

words and deeds our inspirations from Ahura

to perfection and bliss. Do welcome this Am
have faith in them.
Gathas.

Ahunavaiti Gth
Ahunavaiti 1 [Y 29] reflects a time of strife. of political and military conflic
t, where tribes of pastoralists raided one another's herds of cattle. These acti
vities were accompanied by sacrifice requiring slaughter of cattle. In this atmo
sphere of violence and insecurity, the soul of the cow, representing all good li
ving creation, complains to the Divinity and asks for protection. After some dis
cussion in the Celestial Council, Zarathushtra is chosen as the one to bring to
humanity the wisdom of Ahura Mazda. The upshot of these considerations is that t
he way of life offered in these teachings incorporating the wisdom of the Creato
r is the only protection for the welfare of creation.
Yasna 29
Verse 1:
Unto you, O Creator, the Soul of Mother Earth complained thus: Wherefore did you
create me? Who gave life to me? Anger, rapine, outrage, blunder, aggression and
violence are everywhere. There is no protector for me, except Thee. Therefore,
reveal to me a savior who could show me a way out of this difficulty.
Verse 2:
Thereupon, the Creator of Mother Earth, asked Asha, who shall be Thy savior for
the people of the world, so that we may be able to offer her, besides protection
, fostering zeal as well. Whom do you desire O Asha to appoint as their Lord and
Guide, so as to repel the army of evil and misguided persons and keep at abeyan
ce the wrath and annoyance.
Verse 3:
Thus made Asha reply to Ahura Mazda! The leader to be selected for people of the
world should be neither unjust nor cruel, but a very kind non-inimical person.
It is true that I do not recognize such a person amongst people of the world who
could protect the righteous against this wicked ones. Nevertheless, I am certai
n that he should be the strongest of mortals unto whose call we may respond with
haste.
Verse 4:
Undoubtedly, Ahura Mazda is best aware of the actions performed by the daeva wor
shippers and their hosts in the past and of the functions which shall be perform
ed by them in future. Since the judgment of such actions shall be made by Ahura
Mazda alone, we are, therefore, satisfied with His Wishes whatever they may be.
Verse 5:
The soul of creation and I, both with uplifted hands and full respect praise Ahu
ra Mazda and appeal to Him to prevent harm from righteous and good people and th
eir leader and to safeguard them from the attack of wicked persons and enemies.
Verse 6:
Thereupon Ahura Mazda, enlivening life's web with His Wisdom, spoke thus: Is not
even one capable Master nor even a single spiritual leader and Savior known by
Thee who may surpass others in purity and righteousness? Was it not for this tha

t Thou wast put in charge as Shepherd and preserver of the Creation of this Worl
d? Were you not fashioned by the Creator to look after the promoter as well as
the settler?
Verse 7:
Ahura Mazda continued thus: The Holy Song is from Ahura of-one-will with Asha. I
t is a Song for the progress of the world and prosperity of the people inspired
by Mazda, in response to the sweet plea made by the World, because with His doct
rine, He is the promoter for those who wish to be protected. After a moment's si
lence, Ahura Mazda continued again: O, Vohuman, whom do you think to be the Savi
or who can help people and save them from going astray?
Verse 8:
The only one who hath listened to our teachings is well known to me. He is the
holy Zarathushtra Spitama. O, Mazda, he is the only person who is eager to procl
aim through his songs of praise the path of truthfulness. Therefore, grant to hi
m sweetness of speech.
Verse 9:
Thereupon, the Soul of Mother Earth bewailed. Am I to accept the support of a p
owerless man and listen to his feeble words? In fact, I desired the aid of a str
ong and mighty king. When shall such a person arise and bring strong-handed succ
or to me?
Verse 10:
O, Ahura Mazda and Asha, bestow upon them spiritual strength and power. O, Vohum
an, grant mental power, cleverness and full wisdom to Zarathushtra, so that the
may lead the world to peace and rest. O, Mazda, we all recognize him as Thy nobl
est son and best of creation, and accept him as our best leader.
Verse 11:
The Soul of Mother Earth continues: when shall ye all, Asha, Vohuman and Khashat
hra bring your welcome steps to us? O Mazda, do acknowledge, with Your discernm
ent, the order of the Great Fellowship. O, Lord of Life, now that a helper has c
ome to aid us we are also ready to serve both Thee and Thine.
Ahunavaiti 2 [Y 28] opens with a prayer presaging the Gathic message. Zarathusht
ra seeks through Ahura Mazda's Holy Spirit, the gift of Truth in thought and act
ion; so that he may bring joy to the soul of creation. The first verse, the open
ing, of this Ha is the most celebrated verse in the Gathas. In the rest of the H
a, the two dominant concepts of Gathic theology, Truth and the Good Mind, are re
peatedly invoked. They will enable the wise and the good to heal an afflicted wo
rld and improve it by the elimination of deception and violence of the evil-doer
s.
Yasna 28
Verse 1:
In humble adoration I pray to Thee, O Mazda, with a bow and uplifted hands. Fir
st of all, through thy Holy Spirit, I pray that I may perform all my actions th
rough truth and righteousness, the light of wisdom and a clean conscience, thus
bringing solace to the Soul of Creation.
Verse 2:
I shall, verily, approach and succeed in seeing Thee, O Mazda Ahura through pure
mind and enlightened heart. O, Creator, do grant me in both worlds, corporeal a
s well as spiritual, the recompense which can be achieved only through truthfuln
ess and would make happy the faithful ones.
Verse 3:

O, Mazda, O, Asha and Vohuman, I shall now sing songs which have not so far been
heard by anyone. I hope that through Asha, Vohuman and ever-lasting Khashathra,
the faith and self-sacrifice would increase in our hearts.
O, Almighty God, please accept our wishes, come at our call and grant us bliss.
Verse 4:
I shall lead my soul towards heaven by pure thought, and being well aware of the
blessings which the Almighty, Ahura, shall pour down upon good deeds, I shall t
each the people to strive for truth and follow righteousness.
Verse 5:
O, Asha, the symbol of truthfulness and purity, when shall I see thee? O, Vohuma
n, the symbol of good thought, shall I be able to recognize Thee through heavenl
y knowledge and true wisdom? Would I be able to approach the Wise and Mighty Lor
d of Life by obeying Sraosha, the voice of Conscience. May I be able to guide th
ose who have gone astray towards the highest path, through sacred words and eloq
uence of speech.
Verse 6:
O, Lord, come towards us through Vohuman and Asha according to Thy sacred words
and grant us long enduring life. O, wise Ahura, grant Zarathushtra and his frien
ds the spiritual strength and joy, so that they may overcome the hatred of their
enemies.
Verse 7:
Grant us, O Asha, the blessings which flow from pure thought. Grant, O, Armaiti,
Vistaspas every wish and my followers as well O Mazda, Lord of Wisdom, grant yo
ur devoted adherents strength, so that your holy teachings may be taught to the
world at large.
Verse 8:
O, Lord of Life, of one-accord with Asha and Highest of All, I pray to Thee year
ningly to bestow paradise upon Frashaoshtra and my friends and those endowed wit
h pure mind as well, through all eternity.
Verse 9:
O, Ahura Mazda, I constantly strive to offer you my sincere songs of praise and
shall never provoke Asha and Vohuman, symbols of righteousness and purity of min
d, since I know that Asha, Vohuman and mighty Khashathra are worthy of praise.
Verse 10:
O, Mazda Ahura fulfill the desires of those whom you know to be upright and enli
ghtened, because of their purity of mind and truthfulness. I believe that no pra
yers offered devotedly to Thee by sincere persons with high and noble objectives
shall remain unanswered on your part.
Verse 11:
Through those prayers may I enjoy their gifts of Asha and Vohuman. Do Thou, O Ma
zda, Ahura, instruct me Thyself through Thy spirit and knowledge whence did the
creation came into being first, so that I may proclaim it to the world.
Ahunavaiti 3 [Y 30]. This Ha presents some of the central themes of the theology
. Zarathushtra, in the first verse, declares that he is about to announce the di
vine teachings. The next verse informs his audience that they should listen to h
is words with an enlightened mind, and then decide upon a way of life. This is t
he theme of choice, fundamental to the faith. We humans have free will, we must
choose, and bear the responsibility for that choice. What are the fateful altern
atives of that choice? These are presented in subsequent verses. That is the doc
trine of Good and Evil. For Zarathushtra, Good and Evil existed as such, and eac
h one of us had to choose the good or the evil alternative in every situation in

life. Good is chosen by the clarity of our recognition of the Truth and our inn
ate Rightmindedness. Evil, since it is action contrary to the Ideal Truth, is ch
osen because one is in a state of deception; and evil is destructive of the Righ
teous Order in this world, a world which ought to evolve to perfection. Evil ult
imately will perish. The righteous will achieve the state of Best Consciousness
through their right choices, and the opposite will be the state of the evil-doer
s.
Yasna 30
Verse 1:
Now, to those eager for truth and wise persons I shall speak about the two pheno
menon and shall explain the way of praying Mazda Ahura and praising Vohuman, the
good thoughts. I shall explain the sacred lore of Asha, the truth, as well, so
that ye may attain perfection and thereby realize the light of truth and enjoy t
he blessing of paradise.
Verse 2:
Listen with your ears
fully and decide each
evil. Before ushering
you and try to spread

the highest truth, consider them with illumined minds care

man and woman personality between the two paths, good and
in of the great day, or the day of judgment, arise all of
Ahura's words.

Verse 3:
In the beginning there were two primal spirits, Twins spontaneously active, Thes
e are the Good and the Evil, in thought, and in word, and in deed. The wise wil
l choose rightly, but the unwise shall not do so and shall go astray.
Verse 4:
And when these Twin Spirits came together at first, life and not life were crea
ted. And so shall it be till the world will last. The followers of untruth shal
l face the worst mental situation but the followers of truth and righteous perso
ns shall enjoy the best mental state.
Verse 5:
Of these twin spirits, the false ones did choose the worst deeds but the holiest
spirit, the one having pure mind and being clothed with the imperishable light
of knowledge chose the truth. The person who performs meritorious deeds with ful
l faith for pleasing Mazda Ahura shall choose the truth was well.
Verse 6:
The seekers of false gods did not choose the right path, because they were in do
ubt and were deceived. Hence, they did not choose the right path but followed th
e Worst Mind, which is the cause of all evil deeds. With violence then they rush
ed together so as to destroy the mental life of the people.
Verse 7:
One who is gifted with spiritual strength, good thought, truthfulness and purity
, Armaiti shall grant him firmness and stability of body. Such a person shall,
no doubt, come fully out of the fiery test and shall be regarded, O my Lord, as
Thy good servant.
Verse 8:
And when there cometh the ultimate retribution for the evil ones, O Mazda Ahura,
they will then realize Thy power through Vohuman, good thought. They will learn
this truth as to how they should strive for casting away falsehood and untruth,
and aiding the victory of truth and purity.
Verse 9:
May we be sincere servants of Thee like those who make the world renewed O, Lord

of Life and Creation. May we enjoy Thy help through Asha, so that whenever our
minds waiver in doubt, our hearts and thoughts may turn one pointed to Thee; For
a thinking man is where Wisdom is at home.
Verse 10:
When false ones face failure and destruction then the inmost desires of those fa
med for their good names shall be fulfilled, and they shall enjoy the blessings
of Vohuman and Asha and Mazda's shining abode shall be their lot.
Verse 11:
If ye, O Mortals, realize and understand the laws of happiness and pain ordained
by Mazda; and if you learn that liars and wicked persons shall face long suffer
ing but pious and righteous ones shall enjoy ever-lasting prosperity, then you s
hall reach real contentment and salvation.
Ahunavaiti 4 [Y 31] is a reinforcement of the theology of the last Ha. Zarathush
tra affirms his belief that the teachings he offers are for the benefit of all h
umanity. Following his personal commitment to the teachings, he asks for insight
into his own mission, inquiring how he and his disciples can be more acceptable
to Ahura Mazda, and what the devout may rightfully expect.
Yasna 31
Verse 1:
O, Ye who art in search of knowledge, I shall now proclaim the teachings and the
message which of not so far been heard by anyone. This message is not pleasing
to those who destroy the world of truth through their lures of devils and incorr
ect teachings, but it creates joy for those who have dedicated their hearts to M
azda.
Verse 2:
Since deluded by these lures, you are unable to realize the right path clearly a
nd choose the same, therefore, Mazda Ahura appointed me as your teacher, so that
both parties of good and evil may live in accord with Asha.
Verse 3:
What shall Thou, O God, bestow upon us through Thy spiritual lights? What is the
bliss attainable through truth and purity which has been promised to all? What
order has been issued in respect of the learned ones? Explain to me, O Mazda, wh
ole of the said facts and enlightened me with Thy inspiring words, so that I may
convert all the people into the right path.
Verse 4:
Do not, refuse us Thy gracious aids, O Mazda and Amesha Spentas, so that we may
attain pure mind and spiritual strength through purity and truth; sincere love a
nd humility as well and by developing the said attributes we may overcome the fo
llowers of falsehood.
Verse 5:
Show me O, Almighty, the best path, so that I may decide which path is in accord
with Asha. Reveal to me through good mind the recompense which befalls me, so t
hat I may feel exalted with joy. Make me aware of everything, O Mazda Ahura, whi
ch has happened in the past or may happen in future.
Verse 6:
The wise man who propagates the true religion and makes the people aware of my h
oly message, which leads them to perfection and immortality, shall enjoy the hig
hest bliss. He shall, no doubt, enjoy Ahuras power too, which increases through
pure mind.

Verse 7:
He is the first, who through his thoughtful mind streamed forth the lights on hi
gh and with his wisdom declared the law of truth, through which He upholds the p
ure-minded. That light which is the light of faith do Thou, O Mazda Ahura, who a
rt always the same, brighten in our hearts.
Verse 8:
O, Lord of Life and Wisdom, when I realized Thee in my mind as the the First and
the Last of Creation, then I found with my inner sight that Thou art the Father
of Vohuman, the Creator of Truth and the Supreme Judge who justifies the action
s of all the living beings.
Verse 9:
Thine is Armaiti; Thine is the Wisdom of Creating the world. Thou, O Mazda Ahura
, hast granted to living beings the power to choose the path of good or evil, th
e path followed by the true leader or the one led by the person who was never a
true leader.
Verse 10:
Between the above to paths mankind should select as supporter and true leader a
righteous Master promoting good thought. Never may the false leader, O Mazda, sh
are a powerful memory, even though showing to be pious outworldly.
Verse 11:
Since, O Mazda, from the beginning, Thou didst create soul and body; mental powe
r and knowledge and since Thou didst place life within the corporeal body and di
dst bestow to mankind the power to act, speak and guide, you wished that everyon
e should choose his or her own faith and path freely .
Verse 12:
Therefore, every one announces his or her belief, whether false speaker or true
speaker, whether lightened or unenlightened, and wherever doubt exists Armaiti s
hall appeal to the soul for guidance.
Verse 13:
O, Lord, Thou art well aware of the thoughts and deeds of all in open and secret
. Thou art also aware of the one who undergoes the highest penance for a triflin
g offense. Thou, O Lord, watchest everything with radiant eyes and observe them
in accord with Asha.
Verse 14:
This I ask of thee, O Lord of Life, how indeed has all happened in the past and
how shall it be in the future? What recompense and punishment shall be registere
d in the booklet of the lives of good and evil ones, and how would be their situ
ation on the day of resurrection? O Ahura, who art aware of the past and future
events, what has been ordained for the righteous ones and how the false ones wo
uld be treated on the doomsday?
Verse 15:
This I ask Thee, O Lord of Life, What is the penance ordained for one who seeks
to achieve sovereignty for the Liar? Also, what is the penalty for one of evil d
eeds who seeks not his living without harm to the flock of the shepherd, and of
the good who listen not to the voice of Untruth?
Verse 16:
This I ask Thee, O Lord, if a man of good insight with strength of body strives
earnestly for the progress of the house, city and country and for the increase o
f truth and righteousness, does he merge in Truth? How shall his spirit be like
unto Thee? When shall he be worthy of Thee? What actions of his shall be most ac
ceptable to Thee? When and how is such a wish fulfilled O, Mazda Ahura?

Verse 17:
Which of the two persons; the righteous and pious or the wicked and impure ones,
shall choose the best path? The wise man should explain with his knowledge the
secrets to the ignorant ones. Let not the unenlightened deceive any more! Let no
t the ignorant go astray! O Mazda Ahura, let Vohuman's secret be revealed to all
.
Verse 18:
Let no one give ear to the words of false and the wicked ones, because such pers
ons shall lead the home, the village, the town and the country to ruin and destr
uction. It is, therefore, our duty to resist such persons and repel them with sp
iritual weapons of purity and righteousness.
Verse 19:
May the people, O Lord of Life, give ear to a wise man whose teachings are soul
heating and beneficial and act according to them in their lives. May they listen
to the person who, standing before Thy holy Fire, with his powerful words and f
lowing tongue, reveals the truth to the contending sides.
Verse 20:
One who follows righteousness and purity shall attain the Abode of Light as his
eternal home. However, the liars and evil persons shall have to stay a very long
time in darkness with woe and uneasiness. The evil thought and unworthy charact
er of the sinful person are in truth the factors which bring about a sorrowful l
ife and an uneasy conscience for the owner.
Verse 21:
The Lord of Wisdom and Life shall, through His wisdom, perfection and inspiring
power, bestow upon persons who are faithful to him in thought and deed, perfecti
on, eternity, purity, spiritual power and strength of serving mankind.
Verse 22:
O, Mazda Ahura, the wise and clever man is the person who realizes the truth and
is aware of the Lord's Law by his thought. He protects the truth and purity thr
ough his spiritual power, and will neither speak nor act except in truth. He sha
ll try his best for the spread of truth. Such a man, O Mazda, shall be Thy most
valued helper and shall be regarded as the worthiest man for helping the people.
Ahunavaiti 5 [Y 32]. This Ha is concerned with the evil-doer. The evil-doers Zar
athushtra focuses on were the practitioners of the earlier cult of tribal aggran
dizement. They had rituals of military preparation which not only excused but ju
stified human and animal slaughter. These worshippers are being condemned. The f
irst verse indicates that they have copied some modes of worship of the Mazda Ya
snie community. This has Zarathushtra making an appeal to Ahura Mazda that he an
d his supporters be accepted as the authentically religious. Upon receiving an a
ffirmative response in the second verse, Zarathushtra provides detailed account
of their evil actions, their destructive social practices, and their resulting e
vil fate in after-life.
Yasna 32
Verse 1:
Relatives, comrades, and friends are worshipping Thee
upreme bliss. The followers of the counsel of Untruth
zda, the Lord of Life and Wisdom. It is the desire of
nger of Thy message O my Lord, and to keep away those

for
are
all
who

the sake of enjoying s

also praising Ahura Ma
people to be the messe
hate calling Thy name.

Verse 2:
Ahura Mazda, the Lord of Life and Wisdom, ruling over the world, through His Wis

dom and Knowledge, answered to them as follows: "We have chosen for Thee the hol
y Armaiti which is a good friend to illuminous Asha. Therefore, try to make him
your own forever."
Verse 3:
O, Ye liars who go astray, ye are all broods of untruth and the Evil Mind. Those
who follow Ye and honor ye much are also wicked ones. Out of your self-centered
minds, your double dealing and fraudulent deeds have sprung. Therefore, you are
hated and have become notorious throughout the world.
Verse 4:
O, Ye liars, ye have perverted the minds of the people, so that they commit the
worst actions, separate themselves from Vohuman and the Will of Mazda Ahura. The
y escape from the path of Asha and are finally regarded as lovers of evil.
Verse 5:
O, Ye, liars, just as the
induced followers of the
gs, and false promises of
eprived them of a perfect

False Spirit defrauded thee with his evil thoughts and

Untruth to commit evil deeds through his wrong teachin
greatness, so also did ye lead astray the people and d
life and eternal prosperity.

Verse 6:
The sinner and deluded man may succeed at first and even attain high renown for
his evil deeds, but Ye, O Lord of Life, are well aware of everything and shall j
udge the deeds of everyone from his or her motives through Thy Wisdom. O Mazda a
t last wherever Thy Rule extends, the Eternal Law of Truth or Asha shall prevail
.
Verse 7:
Among these sinners, none doth understand
gress attain through activity and efforts
fiery test. Thou, O Ahura Mazda, Lord of
of the destiny of sinners and shall judge

anything about the purport of real pro

taught by life, and are unaware of the
Wisdom and Life, art alone well aware
about them.

Verse 8:
Among those sinners, Yima (Jamshid), the Son of Vivanghan is known to fame. Desi
ring to make happy the mortals and convince his own self, he contempted the Almi
ghty. I shall have full satisfaction with Thy judgement, O Lord of Wisdom, in re
spect of the sinners on the final day of Judgement.
Verse 9:
The evil thinking teacher distorts the religious scripture and leads astray the
mankind from his actual goal in life through his wrong teachings. He removes us
from our valuable heritage of truth, righteousness and purity of mind. With suc
h an expression of my inner spirit, I appeal to Thee, O Lord of Wisdom and O, As
ha, for protection.
Verse 10:
The above-mentioned persons denounce as most sinful gazing at the sun and the ea
rth with respect, since they distort the religious teachings. They convert the p
ure minded into the followers of untruth, destroy vegetation and use arms agains
t the righteous people.
Verse 11:
They regard the false ones as great persons, because of their dignity and worldl
y grandeur, O Lord of Wisdom. They hold back the respectable men and women from
attaining their wishes and enjoying God's gifts. They distract the minds of righ
teous and truthful people and destroy their lives.
Verse 12:

They, through their wrong teachings, try to stop mortals from performing good an
d proper deeds and lead them astray with alluring words, destroying their lives.
Owing to their evil thoughts, they prefer ferocious wolves, like Grehma and Ka
rpans to righteous and pure persons and wish lordship for the followers of false
. However, Mazda has specified severe punishment for them.
Verse 13:
The powers won by these voracious wolves (like Grehma) through wickedness and ev
il thoughts shall ultimately cause misfortune and destruction of their own lives
. These greedy wolves, then, shall ask yearningly the holy message of Thy Chante
rs of hymns, the messenger who shall protect the righteous and virtues people ag
ainst the threatening of enemies.
Verse 14:
It is a very long time that the greedy Grehma with the help of Kavis have direct
ed their minds and power to ensnare Thy Messenger. They have approached the foll
owers of untruth and their blinded dupes for help. They wish death and destructi
on for the world of creation in the hope that the invincible shall help them.
Verse 15:
The Kavis and Karpans shall ultimately be defeated and destroyed by those who ha
ve lost their freedom and those who are devoid of freedom shall enjoy the abode
of good thought or paradise, through Lord's two gifts of perfection and eternity
.
Verse 16:
The true and wise teachings of the righteous is, indeed, better than anything el
se, O, Lord of Wisdom and Life, Thou art able to stop the manifold plans of thos
e who threaten me. I shall try to restrain the hate and enmity of the followers
of untruth towards Thy devotees.
Ahunavaiti 6 [Y 33]. This is a particularly personal Ha. The verses, in a very d
evotional poetic form, are addresses to Ahura Mazda. This Ha was composed probab
ly early in the Prophet's career. He is asking for an inspiration from Ahura Maz
da, assuring him of the Wisdom he has already received. But he desires aid and i
nsight into how he might propagate the Faith. There are several verses of venera
tive prayer in this Ha, but the last verse is a particularly striking one. For t
here he offers the breath of his life, his good thoughts and good work as if the
y were sacrificial offerings to Ahura Mazda. What a contrast from traditional pr
actice!
Yasna 33
Verse 1:
In accord with the everlasting Law of Asha or Truth, which forms fundamentals of
life, everyone should act, because Ratu or Spiritual Leader shall judge over th
e followers of truth and untruth with strictest justice conscientiously and shal
l weigh carefully their board and evil actions.
Verse 2:
One who fights wicked man by thought, word, deeds and his arms to frustrate thei
r evil plan and/or guide them towards the path of truth, he surely fulfills the
Lord's own Will out of his love for Mazda Ahura.
Verse 3:
One who acts with love and justice, O Ahura, with righteous people whether selfreliant, co-worker or friend, and one who fosters zealously the good creation of
God, he shall truly enjoy the realm of Asha and Vohuman, i.e. the paradise.
Verse 4:

I pray to Thee, O Lord of Wisdom, and wish that want of faith and evil intention
may remain away from Thy flock. Also, I wish that perverse thought and obstinac
y may be kept away from the self-reliant; deceit and enmity from the near relati
ves; slanderers and blamers from friends; and the wicked and deceitful leaders f
rom the world.
Verse 5:
Therefore to reach my final goal, I shall invoke Sraosha, the greatest of the he
lpers and hope to enjoy the long continued existence and reach the Domain of Voh
uman. Through the help of truth and purity, and passing the path of Asha, I hope
to reach the heavenly domain where Mazda Ahura ruleth supreme.
Verse 6:
As a true worshippers with a firm faith in Asha I shall praise Thy Holy Spirit,
and shall ask Thy loving grace to grant me the power of guidance, enabling me to
fulfill Thy wish O, Lord of Life and Wisdom, I desire a vision of Thee and comm
union with Thee as a friend.
Verse 7:
Come unto me, O Ye, the best, and Lord of Wisdom, and reveal Thyself to me, so t
hat my words may be heard not only by the Society of Magians, but by others as w
ell. O, my Lord Mazda reveal to us and make us aware of our clear duties and the
reverence due to Thee.
Verse 8:
Show me clearly, O Lord, my final goal and whole purpose, so that I may fulfill
through Vohuman and pursue my devotion to Mazda. Please accept my words of prais
e, inspired by truth and a pure heart and grant me perfection and immortality.
Verse 9:
These two great powers, O Mazda, which are promoters of righteousness are Thine
and can be achieved only through wisdom and divine lights. May we attain the ble
ssings of these two mighty and equal powers through Vohuman.
Verse 10:
All the comforts and enjoyments of life which have been in the past and which ma
y come in future, O Mazda are Thine. Please grant them to us out of Thy Grace an
d Kindness. O, my Lord, through Vohuman and righteousness raise our souls unto T
hy Realm of Light and Eternal Joy.
Verse 11:
O, Ahura Mazda, The Almighty, listen unto me along with Thy Armaiti, the symbol
of faith and self-sacrificing, Asha or truth which blesseth life and Vohuman, th
e symbol of spiritual power. Hearken unto me, have pity on me on the day when ea
ch one is apportioned the reward which is due to each, and do not deny your comp
assion on me.
Verse 12:
Unfold Thyself to me, O Ahura, the Lord of Life, and grant me strength of soul a
nd self-sacrifice. Through Thy best Spirit, O, Mazda, grant me Thy reward of goo
dness for my prayer. Through truth and purity let me enjoy the great inner stren
gth, and through Vohuman or pure thought grant me the power to lead mankind.
Verse 13:
To enjoy happiness and joy, O, far-seeing Lord, reveal unto me Thy priceless gif
ts. O, Ahura, grant me those blessings which flow through Khashathra, Thy heaven
ly and spiritual power, and through Vohuman, Thy Pure Mind and Love to humanity.
O, holy Armaiti, the symbol of love, patience and faith towards God, make us r
ealize our inner selves through truth.

Verse 14:
To Thee, O Mazda, doth Zarathushtra dedicate his own self together with his lovi
ng thought as a worthless gifts. He offers to Asha his whole strength, his best
words and deeds as will by obeying the Lord's commands.
Ahunavaiti 7 [Y 34]. This is another Ha addressed to the Divinity. Zarathushtra
expresses his dedication to Ahura Mazda who has established the moral order in c
reation, and has offered the righteous believers perfection here and immortal bl
iss in the life to come. He asks for the blessing of protection for his follower
s, and inquires about the proper form of worship. The essential form of worship
is, of course, the life of good thought, word, and deed. However, for a religiou
s community a common mode of worship is also valuable, perhaps even necessary. Z
arathushtra ends this Ha with a commitment to the teachings, with expressions of
veneration, and a plea that the Divinity may regenerate this existence towards
its intended perfection.
Yasna 34
Verse 1:
Through good deeds and words and deep meditation O, Mazda, whereby the people wi
ll attain eternal life, righteousness, spiritual strength and perfection, I will
dedicate them all to Thee, O Ahura, as a gift.
Verse 2:
The pure-minded and righteous man, O Lord, whose soul is in accord with truth, t
hinks of Thee alone and dedicates his good actions to Thee. May we approach Thee
, O Ahura Mazda, praising Thee and singing Thy songs.
Verse 3:
Whatever is due, O Lord of Life, to Thee and to Asha, the symbol of truth and ri
ghteousness, we will pay with humble adoration. May all that live in Thy serene
domain enjoy perfection through pure mind. The wise and clear-minded man, O Mazd
a, enjoys always the spiritual strength and bliss complete.
Verse 4:
We yearn for Thy mighty light which is shining through truth, O Lord of Life. Th
e shining blaze which is eternal and powerful. The light which guides the follow
ers of truth clearly and helps them. It is the same shining flame, O Lord of Wis
dom, which reveals the hidden evil in the hearts of infidels at a glance.
Verse 5:
How great is Thy power O Lord, deeply do I yearn to serve the humanity, O Mazda,
with good deeds. I wish to be one with Thee through truth, pure mind, helping t
he poor and needy and protecting Thy meek devotees. We regard Thee, O Lord, far
above all, apart from Daevas and wicked persons.
Verse 6:
Since in truth Thou art above all, O Mazda and Asha, I hope you would give me yo
ur helping hands through all changes of my earthly life, so that I may pray to T
hee with sincere heart and return to Thee ultimately.
Verse 7:
Where are Thy faithful devotees, O Mazda, who being aware of Thy worthy teaching
s, through Vohuman, will not leave Thee when faced with trouble and distress, bu
t will use those teachings with intellect and will try to spread Thy message. No
other individual, except Thee, do I recognize, O my Lord. Therefore, I wish The
e alone to be my shelter and helper through Asha.
Verse 8:
In truth, the liars would threaten us with their evil actions, since they would

bring with themselves death and destruction upon people. The strong ones will al
ways bring oppression upon the meeker ones. They do not care for Thy Sacred Law,
the Law of Asha, O Mazda, because they always remain at a distance with truth,
and Vohuman remains far from them.
Verse 9:
Those who through doing evil and being unaware of Vohuman scorn Spenta Armaiti,
O Mazda, which is highly esteemed by the sages and wise men; the truth shall obv
iously remain far from them just as the evil ones with satanic cravings will rem
ain far from us.
Verse 10:
The sages, being aware that love and faith towards God are actual sources of tru
th, shall teach those who have gone astray and evil persons the way to train the
ir minds with good thoughts, perform good actions and love others. Ultimately, a
ll wicked persons, by learning the truth, shall come towards Thee, O Mazda Ahura
.
Verse 11:
The two gifts of perfection and eternity, O my Lord, shall lead the people to sp
iritual and inner light. Through will power, pure thought, love and faith toward
s God, the standing life and spiritual strength shall increase. Through these qu
alifications, O Lord of wisdom, one can overcome his enemies.
Verse 12:
What is Thy rule for progress and what is Thy Will? How should we praise and wor
ship Thee? Declare them to me clearly, O Mazda, so that by following Thy instruc
tions we may enjoy the rewards promised. Teach us, O my Lord, the path of good t
hought and self-realization.
Verse 13:
The path, O Ahura, which Thou hast shown me is the path of Vohuman, the path bas
ed on the teachings of Saoshyants, the saviors. The teaching which recommends th
at the work performed with the view of performing one's duty honestly shall brin
g forth happiness. The teaching which leads mankind to real knowledge and wisdom
, and reaching Thee O Mazda, is its rewards.
Verse 14:
Those persons would enjoy that previous reward which has been promised. O Mazda,
who perform actions through knowledge and pure thought; who attempt for the pro
gress and development of the world; fulfill the God's desire and try for the pro
gress of God's Will through truth and righteousness.
Verse 15:
Teach me, O Mazda, the best words and noblest deeds, so that through this teachi
ng I may worship Thee with a clear mind and a pure heart. Through your power, O
Ahura, make it such that I may enjoy a new life full of truth.
Ushtavaiti Gatha
Ushtavaiti 1 [Y 43]. This Ha, poetically addressed to Ahura Mazda, is essentiall
y meant for the ears of his audience. The early verses express confidence in the
gift of happiness to those who deserve it, with an attached request for a long
and worthy life of the Good Mind. It is followed by a description of one who, th
rough Truth, attains an end better than good. And then we have glimpses into Zar
athushtra's reception of the revelation through Mazda's Bountiful Spirit and ins
piration through the Good Mind, and finally into his vivid realization of Ahura
Mazda as the supreme creator, and founder of the Righteous Order.
Yasna 43

Verse 1:
Mazda Ahura, the Absolute Ruler, has specified that good fortune is for him who
makes others happy. O, my Lord, to remain steadfast in truth, I want from Thee t
he strength of body and soul. O, Armaiti, the symbol of faith and love, do grant
me that power which is the reward for a life lived with good thought.
Verse 2:
In truth, such a person shall enjoy the best gifts of God. The person who desire
s inner light and tries to achieve it, O, Mazda, do bestow upon him the same, th
rough Thy holy and bright wisdom. Through Asha, the Eternal Law of Truth and Pur
ity, O my Lord, grant us wisdom and knowledge which are the gifts of Vohuman, so
that we may enjoy happiness through our lengthy lives.
Verse 3:
In truth, the person who shows us the path of truth and happiness in the corpore
al world and saves are soul in the spiritual one shall attain the highest good.
The said path is that which leads us to the real and true world, where the is A
hura. The lovers of truth and those in love with Thee, O, Mazda, shall ultimatel
y become one with Thee through wisdom and holiness.
Verse 4:
I shall recognize, Thee, O Mazda, us powerful and divine, when our wishes are fu
lfilled through Thy strength; and when the followers of truth and the followers
of falsehood have both received the specified compensation and punishment. When
Thy light shines in my heart and gives me warmth, then my soul shall feel the st
rength of truth, and when pure thought or Vohuman shall come to me with full pow
er.
Verse 5:
As divine and sacred I recognize Thee, O Mazda Ahura, when I realized Thee as th
e First and eternal when life began; and when Thou ordained rewards for good tho
ughts, words and deeds; and when Thou specified through Thy wisdom that evil sha
ll be the lot of wicked persons and that good persons shall reap the fruit of th
eir goodness. Thus it will continue up to the end of creation.
Verse 6:
O, Mazda, when Thy pure wisdom together with Khashathra and Vohuman come towards
us, then the material world shall progress towards truth and righteousness and
the angel Armaiti shall brighten the hearts of liberal men and women with the li
ght of love and faith, guiding them towards truth. Than no one shall have the po
wer of deceiving the Almighty God, the symbol of Wisdom and Knowledge.
Verse 7:
I recognize Thee, O Mazda Ahura, as pure and holy when good thought entered my m
ind and asked me, who art Thou; to which family do Thou belong? Which path would
you choose when you are in doubt? The path which leads to the benefit of your b
rothers and relatives, or the one which is to your own benefit.
Verse 8:
I replied thus: I am Zoroaster, the staunch enemy of liars and falsehood. I shal
l fight against liars as long as I have strength and shall uphold truth and righ
teous people whole heartedly. May I enjoy Thy spiritual and endless strength, O
my Lord, and may I be Thy worshipper and devotee for ever, O Mazda.
Verse 9:
I recognized Thee, O Mazda Ahura as pure and holy, when Vohuman came to me and t
he light of truth and knowledge entered my heart. Of Him, I asked whom do you w
ish to be worshipped the most? And thus I replied: "As long as I am able and hav
e power, I shall esteem and praise Thy spiritual flame, O Mazda, and shall abide

by Asha.
Verse 10:
Guide me towards truth and purity for which I have ever yearned, O, my Lord. By
following Armaiti, symbol of faith and love, I hope to achieve perfection. Do th
ou test us, O my Lord, so that we may prove our faith. Thy testing shall give sp
iritual strength to human, particularly, the leaders, who are inspired by Thee,
O Mazda, shall guide the people with power and heroism and shall fulfilled Thy p
lan.
Verse 11:
As Divine and Sacred have I recognized Thee, O Lord of Life and Wisdom, when Voh
uman entered within me and through Thy inspiring words I grew wise and far-sight
ed. Although I have realized that creating of faith in the hearts of people is v
ery hard, nevertheless I shall accomplish, my Lord, whatever is realized by Thee
as the best action, with self-sacrifice and great attempt.
Verse 12:
When Thou ordered me to follow the Truth with full wisdom, Thou spoke words whic
h were mine own wish. I shall try to bestir Sraosha, or the voice of conscience,
within myself and suffuse my heart with the light divine and realize this truth
that righteous and wicked ones shall receive rewards or punishments which are d
ue to them.
Verse 13:
As Divine and Sacred have I recognized Thee, O Ahura Mazda, when Vohuman entered
within me and light of Truth and knowledge brightened my heart. Do grant me a l
ong life, O my Lord, so that I may achieve my best wishes and desires, the gift
which no one else, except Thee, can grant. A life full of service to humanity an
d activity for the progress of the world which depends upon Thy Khashathra.
Verse 14:
Just as a brave and strong man loves his friend and brings solace to him, so als
o do grant excessive happiness to my followers. Do Thou grant that joy and happi
ness which are achieved only by truth and is in your power alone to grant. I sha
ll protect, O my Lord, the religion of truth and all who sing the song sagn by T
hy Heavenly Messenger.
Verse 15:
As divine and sacred have I recognized Thee, O Lord of Life and Wisdom, when Voh
uman entered within me and light of Truth and knowledge brightened my heart. The
n I realized that silent and deep meditation is the best means of acquiring know
ledge and spiritual insight; and that it is not fit for any leader to make peace
with the followers of untruth, because they regard righteous and truthful perso
ns as their enemies.
Verse 16:
O Ahura Mazda, Zarathushtra has selected for himself pure wisdom as his guide. M
ay truth and righteousness strengthen our material lives. May spiritual power al
ong with faith and love lighten our hearts as shining rays of sun. Do grant rewa
rd, O my Lord, to the persons who perform their actions through pure mind and wi
sdom.
Ushtavaiti 2 [Y 44]. This Ha is different in tone and content, but not in theolo
gy, from the rest of the Gathas. The Ha is known as "the Questions to the Lord,"
as each of the verses, except the last, begins with a question to the Lord. The
opening verse is a request to Ahura Mazda to let us know how He should be vener
ated, the implication being that earlier forms of worship were unacceptable, or
at least, inappropriate. The next verse asks for the source of the Best Existenc
e. It is declared that one who strives to bring this about through righteousness

is a healer of existence. He seems to be suggesting that social amelioration th

rough righteousness is the highest form of veneration. The Ha in a series of ver
ses goes on to inquire about who created aspects of the natural order, the princ
iples of the moral and social order, and the values and ideals of existence. The
se are, of course, rhetorical questions; the obvious answer being, Ahura Mazda.
It is relevant to note that in the pre-Zoroastrian religious culture there were
a host of divinities performing these functions. These questions raised by Zarat
hushtra are an indirect repudiation of that pantheon. The last fourth of the Ha
deals with the still active group of unbelievers and opponents. Zarathushtra ask
s how shall their evil be overcome. He seeks assurance that evil shall be handed
over to the good. Clearly these reflections are set in a time of social change
and cultural turmoil.
Yasna 44
Verse 1:
This do I ask Thee humbly, O Ahura and wish you to tell me truly. How should we
worship Thee? My heart is full of love for Thee, O Mazda! Let one who knows Thee
well show me the right path. May we enjoy Thy help through truth and righteousn
ess, O my Lord, and may our hearts be enlightened with pure and deep meditation.
Verse 2:
This do I ask Thee, O Ahura and wish you to tell me truly. What is the best and
the highest goal of spiritual life? What is the reward of the person who strives
to reach that goal? He is our leader, O Mazda, who is holy because of his truth
and righteousness. He is, indeed, the flower of humanity, the guardian of our r
ace, the soul healing and a true friend.
Verse 3:
This do I ask
tor and First
made the moon
wish to know

Thee, O Ahura and wish you to tell me truly. Who has been the Crea
Father of the Truth? Who laid down the path of sun and stars? Who
to wax and wane betimes. All these and many other things besides I
O, Mazda.

Verse 4:
This do I ask Thee, O Ahura and wish you to tell me truly. What power doth hold
the earth and the heavens apart and prevents the later from falling down? Who is
the creator of water and plants? Who imparts swiftness to the wind and wafts fr
om far the dark clouds charged with rain? Who is the Creator inspiring Vohuman,
O Mazda?
Verse 5:
This do I ask Thee, O Ahura and wish you to tell me truly. Who is the Creator of
light and darkness? What architect has fashioned sleep and awakening, rest and
activity? Who has created the dawn, the day and the night, teaching the wise man
to fulfill his daily duties properly.
Verse 6:
This do I ask Thee, O Ahura and
h I explain true indeed. . Does
, truth and righteousness? Does
hast thou created this fruitful

wish you to tell me truly. Are the problems whic

love and faith towards God increase by good work
Khashathra increase through pure mind? For whom
and joy bringing Mother Earth?

Verse 7:
This do I ask Thee, O Ahura and wish you to tell me truly. Who created in us the
faith in God and the power to serve our brothers? Who made the son dutiful to h
is father, and placed the love and respect of farther in the hearts of children.
I shall try, O Mazda, to recognize Thee as Lord Supreme through the holy spirit
.

Verse 8:
This do I ask Thee, O Ahura and wish you to tell me truly, enabling me to
over what has been inspired by Thee, O Mazda. I wish, my Lord, to realize
achings through Vohuman and to enjoy perfection in life through truth and
. How and by performing what sorts of goodness would my soul attain peace
y?

think
Thy te
purity
and jo

Verse 9:
This do I ask Thee, O Ahura and wish you to tell me truly. In what manner should
I dedicate my whole self to Thee for performing the holy service with full powe
r? I would realize this truth through religious knowledge. Thy devotee, O Mazda,
shall at last dwell in Thine abode, through truth, pure mind and serving humani
ty.
Verse 10:
This do I ask Thee, O Ahura and wish you to tell me truly. Do thou advise me abo
ut thy inspiring faith which is the best blessing for all the living beings. The
faith which is in accord with truth and helps the progress of the world. Do enl
ighten, O my Lord, in our hearts the light of faith or Armaiti, so that through
its light our actions may turn towards truth and righteousness. Do guide us, O M
azda, so that our yearning may be to reach Thee.
Verse 11:
This do I ask Thee, O Ahura and wish you to tell me truly. How shall Armaiti and
kindness dwell in the hearts of those to whom Thy inspiring faith have been pro
claimed. I am well aware, my Lord, that you have chosen me as the first teacher
for fulfilling this hard task. I shall, therefore, regard those who obey Thy rul
es as Thy friends and others us Thy enemies.
Verse 12:
This do I ask Thee, O Ahura and wish you to tell me truly. On which side should
I stand, the true or false? Should I confer with false ones who commit evil acti
ons, or with those who suffer from wicked persons? Has not the minds and hearts
of the False Ones been covered with black covers of untruth that they spurn Thy
precious gifts?
Verse 13:
This do I ask Thee, O Ahura and wish you to tell me truly. How should we drive a
way the demon of untruth from ourselves? We shall keep afar from irreligious per
sons and those who lack faith. O my Lord, we shall keep away also from those who
have ceased their relation with truth and wisdom, and show no interest for Vohu
man, and make no attempt to follow the said special qualifications.
Verse 14:
This do I ask Thee, O Ahura and wish you to tell me truly. How should I deliver
the liar unto the hands of a truthful person, so that by learning Thy holy words
, his soul may be cleanse. By complete defeat of the followers of untruth and fr
ustration of their hopes, we shall drive away their deceit and hatred and make t
hem ineffective.
Verse 15:
This do I ask Thee, O Ahura and wish you to tell me truly. Since Thou art able t
hrough Asha to ward me off from the harms of deceivers and hate of liars, when b
oth hosts stand opposite each other and invoke Thy help. Then O Mazda, to which
side shall Thou grant the crown of victory and where, according to Thine own law
s, to the worshippers of Mazda, or to the followers of untruth.
Verse 16:
This do I ask Thee, O Ahura and wish you to tell me truly. Who is that brave and
victorious person who would give us the necessary protection through Lord's tea

chings? Show me the wise and the soul-healing leader through inspirations, and g
rant him clear insight and full obedience of Thy laws through Sraosha. Do grant,
my Lord, the said two gifts to any one whom you love.
Verse 17:
This do I ask Thee, O Ahura and wish you to tell me truly. How shall I attain my
ecstatic goal, guided by Thee, which is reaching Mazda and becoming one with Hi
m? When shall I be able, my Lord, to lead the people to perfection and eternity
through Asha and Thy heavenly message which is the best guide.
Verse 18:
This do I ask Thee, O Ahura and wish you to tell me truly. How can I earn throug
h Asha, truth and purity, that desired reward which is the control of ten mares
of senses led by the horse of thought and reach the real and eternal illuminatio
n? When shall I enjoy, O Mazda, perfection and eternity, so that I may grant the
said two great gifts to the people of the world for their salvation.
Verse 19:
This do I ask Thee, O Ahura and wish you to tell me truly. When the speaker of t
ruth and needy gets cold repulse from rich people instead of help and reward, wh
at punishment has been assigned by Thee for such negligence? I am well aware of
the punishment which awaits them, according to Thy Law, after death and the day
of resurrection.
Verse 20:
I ask Thee ,O Mazda, How it is possible for the Daevas to become kind severance,
the persons who fight for their selfish ends and for satisfying their wishes. T
he have flung all earth to hatred and anger with the help of Kavis, Karapans and
Usikhsh. Would they ever strive to cause the advance and security of the world
through Asha and bring about peace and love for all.
Ushtavaiti 3 [Y 45]. This Ha is addressed to the public gathered to listen to Za
rathushtra. In the first verse he asks them to ponder over his teachings with ca
re and clear thought. He is anxious to have the new revelation established, and
the prevailing magical practice repudiated. The false teaching is not described,
but we know that it was the practice of tribal warfare and the elevation of agg
randizement. This Ha contains no new idea. Zarathushtra praises the Divinity for
providing this illuminating message. He assures humanity of the blessings of Pe
rfection and Immortality for living a good life. The Ha ends on a note of confid
ence that to a person living such a life in reverence to the Mazda, the Lord sha
ll be a friend, or brother, or even father!
Yasna 45
Verse 1:
All Ye, who have come from near and far, to learn, I shall now speak to you, giv
e ears to me and listen to these clear truths which I teach. Remember well and b
ear in mind lest the evil teacher destroy the people's life once again and the f
ollowers of untruth lead them astray with wrong teachings.
Verse 2:
I shall now speak about the twin spirits which have existed since the creation's
dawn. Of the two spirits thus did the Holy one spoke to his twin, the evil one;
between us two, neither thoughts, nor teachings, neither will, nor beliefs, nei
ther words, nor inner selves accord, and they are quite separate from each other
.
Verse 3:
And now I will disclose the highest truth of the life, as I have learnt from the
All Wise Ahura. Those who do not follow the holy words of Mazda as taught by me

, for them the end of life shall be woe.

Verse 4:
I shall now explain the supreme goal of life, the truth which I have realized th
rough Asha. The laws of life have been ordained by Mazda, the wise and unique, t
he Lord which is the source of good and active mind, and whose kind daughters ar
e faith and love. The Lord of Life, the Omnipotent who is aware of everything ca
nnot be deceived.
Verse 5:
And now I shall speak of the words which have been revealed to me by His Lord, t
he words which are the best to be heard and obeyed by the mortals. Those who obe
y these teachings truly in their hearts, shall enjoy the gifts of perfection and
immortality. Good mind shall lead them on to proper and loving deeds, and they
shall ultimately see Ahura Mazda and reach the real light.
Verse 6:
I shall now speak of the one who is the greatest of all. I shall praise the wise
Lord and His Rays through truth and purity, and hope that Ahura may, through hi
s Holy Spirit hear our prayers. May we reach Him through pure mind, love and fai
th. May the Lord through His Wisdom guide me onwards to the highest, or the Real
Light.
Verse 7:
All are seeking redemption from Him, whether those who are alive, or those who a
re dead, and those who shall be born in future. The righteous soul shall triumph
and shall gain life everlasting, but the follower of untruth and the sinner sha
ll suffer pain ever renewed. This law has been laid down by Mazda Ahura through
His own power.
Verse 8:
As I have seen Ahura Mazda with my inner sight, I shall strives to draw His atte
ntion towards myself with songs of praise; and since I have realized through goo
d thought, word and deed; and through honesty and integrity as well, that Ahura
Mazda is Lord of Life and Wisdom, and sole Creator of the World, I shall, theref
ore, offer Him my sincere praise with full devotion.
Verse 9:
I seek favor of my Lord and Vohuman, the good mind, since by His Plan and Will b
oth weal and woe are created for us. May the Wise Lord of Life grant us through
His Might the strength to serve, enabling us to advance the people towards truth
through the deep wisdom of a loving mind.
Verse 10:
Through devotion and pure faith we should exalted him, the one who through His g
raciousness is known as Lord of Wisdom and Life and Creator of both the worlds.
The Creator who, through His Eternal Law, Perfect Mind and Sovereignty, has prom
ised perfection and eternity to the people of the world and has made them hopefu
l of enjoying strength of body and continuity of soul.
Verse 11:
Those who oppose the Daevas and their followers; and also those who use the name
of His Lord respectfully and pay reverence to wise Saoshyants, the true helpers
of the religion, Mazda Ahura shall treat with them as sincere friends and kind
brothers and fathers. Their path is quite separate from those who despise the Al
mighty Ahura and call him with disgust.
Ushtavaiti 4 [Y 46]. This Ha is a poetic reflection on Zarathushtra's mission. I
n the early days of his ministry the reaction of those who first heard his messa
ge was negative. That, of course, is understandable because Zarathushtra was rep

udiating the tribal religion of conquest. We read his poignant expression at bei
ng abandoned, and yet his firm conviction in the ultimate vindication of his tea
chings. The verses manifest his resolve in efforts to promulgate the divine mess
age and repudiate the violent cult of the evil-doers. He says "he who looks upon
evil with tolerance is no other than evil." He is looking for followers who wil
l do right for the sake of Right, and thus work for the establishment of the Rig
hteous Order. He is encouraged by the leader of a neighboring tribe accepting hi
s teachings He recalls how an Iranian prince and his court accepted the Faith. H
e even preaches to his own clan which had earlier repudiated him. The Ha ends on
a happy note of the progressive acceptance of the religious teachings, and the
hope of a Great Renovation when all of creation will be purged of evil.
Yasna 46
Verse 1:
To what land shall I turn? Wither shall I turn for protection? My relatives have
left me alone and my friends keep themselves apart from me. My co-workers bring
no satisfaction for me. The rulers of the country are all inclined to untruth.
How can I please Thee, O Ahura, by fulfilling my mission.
Verse 2:
I am well aware, O Mazda, of my inability and insignificant possessions. My weal
th is small and my friends and well wishers few in number. To Thee I appeal, O A
hura, like a beloved who expects love, kindness and perfect bliss from his lover
. Let me enjoy the might of love and good thought, O my Lord, through Asha, the
eternal law of truth and purity.
Verse 3:
When shall, O Mazda, dawn the days of good luck, and people of the world will go
towards Asha? When shall the saviors of mankind guide the people with their kno
wledge, wisdom and effective teachings? To whom shall Vohuman, good thought, sho
w inclination? I have chosen Thee, O Ahura, as my teacher and loving gospel.
Verse 4:
The followers of untruth try to prevent those who support Asha from advancing to
wards their sacred goal, i.e.truthfulness, righteousness and flourishing of the
province and country. They are well-known for their unfriendly actions. The pers
ons who oppose the followers of untruth, O Mazda, with heart and soul, he shall
lead the world to real and true wisdom.
Verse 5:
The strong and wise man who welcomes with consideration a suppliant whether the
followers of truth or untruth according to Law Divine, and/or out of love and hu
manity he is the follower of Asha and his life is full of rectitude and righteou
sness. He is a wise man, O Mazda Ahura, who saves the nine from going astray and
soul destroying path, leading him to self-reliance and self knowledge.
Verse 6:
If a strong man does not guide a wicked person towards righteousness, he shall g
et ensnare by the followers of untruth. One who wishes victory for the followers
of untruth and supports them shall himself become the follower of untruth; and
one who represents the truthful man and loves them shall be regarded as righteou
s. This is the eternal law made down by Thee, O Ahura, since the day Thou didst
create the human being.
Verse 7:
Whom, O Mazda, hast Thou appointed as my protector except Thine own Fire and Thy
Vohuman, when the follower of untruth sets himself against me with violence? To
the working of these two together, O Ahura, the Eternal Law of Truth shall be f
ulfilled. Do Thou declare clearly this sacred lore to me. O my Lord, so that my

soul and conscience may realize this sacred truth.

Verse 8:
One who thinks of injuring Life, his wicked deeds shall not injure me but the re
sult of this hatred shall recoil to himself. His deeds of hatred and wickedness
shall prevent his self from knowing Perfect Life and performing good works. Ange
r and hatred shall nowise guard him, O Mazda, from an Evil Life which shall be h
is lot.
Verse 9:
Who is that Great One, the foremost teacher, who taught us that Thou art alone t
he most worthy to be invoked, and Thou art the holy Judge of all acts as Lord of
Truth. We shall strive, O my Lord, to unveil the mysteries of life and the Eter
nal Law of Asha through Vohuman, and to get aware of the Law of Truth as declare
d by the Creator.
Verse 10:
The man or woman who performs the work which has been declared as the best by Th
ee, O Ahura Mazda, in this world, such a person shall enjoy Asha and Khashathra'
s reward which is spiritual strength and serving of humanity. The said spiritua
l strength can only be achieved through Vohuman. I shall teach them, O my Lord,
to worship Thee alone, and shall guide them when they march across the Chinvat B
ridge.
Verse 11:
Kavians and Karapans, the devil worshipping priests and princes are united and t
ry to destroy the spiritual or true lives of the people by their evil deeds; and
when they approach the judgment bridge, they are ashamed of their souls and inn
er-selves which shall chide them as they fall down in the abode of untruth, wher
e they are obliged to dwell forever.
Verse 12:
When relatives and strong progeny of the Turanian Fariyana show inclination towa
rds Asha and strive for the advancement of life and prosperity of the world, the
n Fariyana shall weld them together through Vohuman and shall reveal to them Maz
da Ahura's Law that leads to bliss and salvation.
Verse 13:
One who satisfies the holy Spitama Zarathushtra and helps him to fulfill is miss
ion, verily that man shall be renowned as upright. To him Mazda Ahura shall gran
t the best life, and in wider circles shall his love and Vohuman extend. Him sha
ll we regard, O my Lord, close knit with Asha and in tune with Ahura's Law.
Verse 14:
Who is your righteous friend, O Zarathushtra, the follower of truth? Who is the
person that would strive for the spreading of fame of the Magas Brotherhood? Thi
s person is certainly of Kava Vishtaspa, the brave king. I shall deliver, O Ahur
a, Thy heavenly message to the people, enabling them to live in such a way as to
deserve Thy Abode i.e. the paradise.
Verse 15:
O, scions of Haechat Aspa and Spitama, I shall now teach you something which is
best for Ye to hear. It will enable you to know the wise from the unwise. Beside
s through good deeds, you shall reach Asha as specified by Ahura's Eternal Law.
Verse 16:
O, Frashaoshtra of the family of Hvogva, do guide the faithful devotees to perfe
ction and light eternal, as we both do wish same; where truth, love and devotion
are united; and good mind along with spiritual strength reign supreme; where Ma
zda Ahura dwells in His glory.

Verse 17:
O, Wise Jamaspa of Hvogva family learn this point that movement and activity are
better than laziness and inactivity. Therefore, worship Him with full conscienc
e and good deeds. Worship Ahura Mazda, who discerns the wise from the unwise and
is Guardian of This World.
Verse 18:
The best I promise truly to the man who helps me whole heartedly in fulfilling m
y mission. I would offer my best love and gifts to such a person through Vohuman
. However, I shall oppose him, who places himself in opposition to me. O, Ahura
Mazda, I shall fulfill Thy wish since this is the choice of my mind and heart.
Verse 19:
Who so fulfills Zoroaster's best wish, he shall enjoy an Eternal Life as reward.
His wishes and heart's desires shall be accomplished in this world. All this, O
Mazda, Thou most wise, have revealed to me.
Spenta Mainyu Gatha
Spenta Mainyu 1 [Y 47]. In this short Ha we are presented with a disquisition on
Spenta Mainyu. It is mainyu. i.e., the spiritual attitude, or mentality, or vec
tor in creation, often translated as spirit, which however should not be interpr
eted as an entity with a personality. Since it is Spenta it is Holy, or Bountifu
l, or Virtuous; no matter how translated, it represents the good pole in the und
erlying duality of the theology. The verses here make the theological point that
this spirit comes from Ahura Mazda and is the one that inspires and activates t
he Right-thinking who receive the gifts of Perfecting Integrity and ultimately,
Immortality. From it the evil are.remote and thus suffer the consequences of ali
enation and loss of salvation.
Yasna 47
Verse 1:
One who is led by Thy Holy Spirit and Thy love, his thought, word and deed are g
ood and in tune with truth. He shall be granted perfection and eternity by Mazda
Ahura through his strength and love.
Verse 2:
One who led by Thy Holy Spirit lives the best life, his words shall be full of l
ove and wisdom, and his hands shall fulfill the task of Armaiti through faith. H
is life shall be guided by one single thought that only Mazda is the source of t
ruth.
Verse 3:
Thou art indeed, O my Lord, the Holy Father of Wisdom. Thou hast created this jo
y-bringing Mother Earth. When people go towards Vohuman and consult with him Tho
u shalt grant them peace, O Mazda; and Armaiti or faith shall be the protector.
Verse 4:
The wicked persons, O Mazda, who turn away from Thy Holy Spirit, they feel thems
elves ever-thwarted, but no truthful man shall ever act like that. The truthful
person, though of small possessions and poor should be loved and respected, but
followers of untruth, though of great possessions and power should be despised a
nd regarded as wicked.
Verse 5:
The righteous shall enjoy, O Ahura Mazda, the best gifts promised by Thee, throu
gh Thy Holy Spirit. However, the false ones shall remain afar from Thy love, sin
ce their evil deeds proceed from their evil minds which darkens with black cloud

s of wickedness their bright sky of soul.

Verse 6:
O Lord of Life and Wisdom, through Thy Holy Spirit and Thy blazing Fire Thou sha
lt determine the fate of the two parties of righteous and wicked; and grant thei
r respective recompense and penalty. By advancement of Thy fire of faith, truth
and purity, O my Lord, the seekers of truth shall come to Thy Path.
Spenta Mainyu 2 [Y 48]. The Ha probably was composed in a period of social and p
olitical uncertainty. Zarathushtra asks Ahura Mazda for assurance that the right
eous will be vindicated. Although the question is rhetorical, the affirmative re
sponse is elaborated by a reinforcement of the teachings already propounded. The
good existence shall come by human effort dedicated to righteousness. There is
the wish that the righteous with wisdom and right-mindedness rule us thereby bri
nging peace and prosperity. The contrast between the good and the evil is reform
ulated. It is through wisdom and understanding that the practice of evil shall b
e averted. And one who can bring about this form of action to human practice is
declared to be a benefactor, a savior of humanity.
Yasna 48
Verse 1:
Ultimately, on the day when truth conquers untruth, and when devils and their pa
rtners are unveiled of deceit and fraud forever, then Thy praise and devotion to
Thee, O Ahura, shall increase, resulting in happiness and joy.
Verse 2:
Before the struggle in my mind begins, tell me, O Ahura and assure me whether th
e righteous person shall overcome the follower of untruth? Such is Thy Plan, no
doubt, which is the final and great victory in life.
Verse 3:
The wise Lord of Life and source of goodness shall teach the wise and the righte
ous ones the best teachings, of which the mystic lover and teachers of philosoph
y are aware. Through wisdom and pure thought only, O Mazda, one can become Thy d
evotee.
Verse 4:
One who makes his mind better or worse, O Mazda, his deed, word and conscience s
hall follow sure. The path selected by one's voluntary choice, his will and fait
h shall also follow the same and shall be in tune with them. According to Thy wi
sdom, O Mazda, their destiny shall be distinct from each other.
Verse 5:
O Armaiti, do not allow the tyrants and
od and just kings, guided by wisdom and
s. Dedication to purity is best for man
Mother Earth and progress of the world,
t and the Truth.

that rulers rule over us, but let the go

good and clear understanding rule over u
since his birth. We should toil for the
leading all the creatures on to the Ligh

Verse 6:
She, Armaiti, is indeed our safe refuge. She brings the soul strength and life r
enewed, the true qualifications of the pure mind. Mazda Ahura has clothed Her, t
he Mother Earth, with vegetation, and has covered Her with food for people, sinc
e the dawn of life. Such is the wisdom of Mazda and the Eternal Law of Asha.
Verse 7:
Keep hatred and anger far away from yourselves. Let nothing tempt you to violenc
e. Hold on to love and good mind. Brilliant teachers, who wish to hold fast on t
o truth, shall lead the followers of truth to paradise, Thy abode, O Ahura, wher

e the righteous people dwell .

Verse 8:
My yearnings, O Mazda, is for Khashathra, Thy spiritual power, yet more, I yearn
for the blessings from Thee, O Ahura, for my followers and band of devotees. Ho
w greatly welcome shall be Thy manifestation to the faithful followers of Asha t
hrough truth, enabling them to help the promotion of good deeds through Vohuman.
Verse 9:
How shall I know, O Mazda, that Ye rule over all, even over those who menace me.
Reveal to me, O Asha the pattern of Vohuman and Thy love. Inform me of the way
of enjoying Thy blessings, since a Saoshyants or a prophet should be well aware
of the compensation allotted to him.
Verse 10:
When shall
smite down
the wicked
countries

my friends arrives for spreading the faith, O Mazda? When shall they
the rotting mass of lie and greed from the world? The means by which
Karapans falsely fascinate the people and the tyrant rulers rule over
with evil intentions.

Verse 11:
When, O Mazda, Asha together with love and faith towards God shall come towards
us, bringing peace and security with themselves, through self-control? When bloo
d thirsty and wicked tyrants rush, who shall stand firm against them, and to who
m shall come the Wisdom of Vohuman?
Verse 12:
The Saoshyants and Saviors of the world are indeed wise and follow duty's call g
uided by Vohuman. There deeds are inspired by Asha and on in tune with Thy teach
ings, O Mazda. They are, in truth, vanquishers of hate and anger and producers o
f love and peace.
Spenta Mainyu 3 [Y 49]. This Ha, as some others before, deals with the conflict
between the righteous and the unrighteous. Zarathushtra is being opposed by a po
werful figure of the establishment, Bandva, entrenched in the politics of aggran
dizement. Zarathushtra asks for Ahura Mazda's help through the good mind, and re
iterates the teachings regarding opposition to evil and furthering the good. The
se reflections refer to some important historical event, for at some crucial tim
e Zarathushtra sought the illumination of Truth for Frashaoshtra, one of the pol
itically influential among the faithful, and instructed another member of the co
urt, Jamaspa, to be right-following and keep away From the evil liar.
Yasna 49
Verse 1:
O Mazda, the greatest barrier in my way is Bandva, who by misleading the people
always feels contentment. Come towards me, O Forgiving and Kind Lord, and grant
me strength, enabling me to overpower him through Vohuman and save him from goin
g astray, enjoying the good rewards.
Verse 2:
Indeed, the corrections of Bandva makes me anxious, since he teaches untruth and
duplicity, keeping the people away from truth and purity. Never he shows love a
nd faith towards God, and even not for a moment does he think of Thee with pure
mind, O Mazda.
Verse 3:
O my Lord, Thou hast laid down that truth shall prevail and is profitable, but u
ntruth shall frustrate and is harmful. Therefore, it is hoped that people would
commune with Vohuman and renounce all contact with untruth and its followers com

pletely.
Verse 4:
The evil-minded increase anger with their tongues which wag in gossip and cause
envy and hinder the true workers. The doers of evil whose longing is not for goo
d deeds are so tied up to untruth that they more resemble monsters wearing human
shape.
Verse 5:
One who through his inner urge and self-sacrifice links his own self with Vohuma
n, such a person enjoys love of God and is wise through Asha. With the above-men
tioned qualifications, he shall ultimately dwell, O Ahura, in Thy Eternal Realm.
Verse 6:
Earnestly do I urge Ye, O Mazda and Asha, to declare to me your Holy Plan, so th
at I may know the truth and reveal to the world that religion which has been ins
pired to me, O Ahura, by Thee.
Verse 7:
May all listen with pure thought and bright conscience to my words carefully, O
my Lord. Bear Thou witness, O Ahura, when I proclaim to men Thy holy words, so t
hat the friends and the self-reliant may live in accordance with Lord's Law, and
may sets a good example for comrades and co-workers.
Verse 8:
Grant to Frashaoshtra, O Mazda Ahura, the best blessings of Asha, namely the uni
on with Him, and grant the same gifts to other people and my followers as well.
May we serve the people through Khashathra, the spiritual strength, and may we b
e Thy sincere friends for all times.
Verse 9:
Let the Helper who is born to deliver mankind from difficulties listen to these
teachings carefully, that truthful persons should never think of association wit
h the followers of untruth and wicked ones. Those who are faithful and with cons
cience, O Wise Jamaspa, they are combined with truth and righteousness, and shal
l, ultimately, enjoy the best reward or paradise.
Verse 10:
With greetings to Armaiti, the symbol of faith, humility and inner wishes, I del
iver to Thee, O Mazda, these precious gems, i.e. the souls of the pure-minded an
d righteous persons for Thy safe keeping, since Thou art the Great King and the
Eternal Strength.
Verse 11:
The souls of tyrant kings, wicked persons, evil speakers, evil thinkers and foll
owers of untruth shall return to hell, or the abode of untruth, since their inne
r-selves have gone dim and have turned away from the light of truth.
Verse 12:
What help shall come to Thy worshippers, O Lord, through Asha. Does Zarathushtra
enjoy Thy help as well through Vohuman? I praise Thee, O Mazda Ahura, in my hym
ns and expect enjoying what Thou deemest the best.
Spenta Mainyu 4 [Y .50]. This is a powerful poetic expression of the Prophet's r
everence for Ahura Mazda, with a feeling of conviction regarding the support he
expects from Him. The Ha evinces the Prophet's sense of vindication, as well as
his acceptance by Ahura Mazda. The Ha ends with a reaffirmation of the commitmen
t to restore this existence to its ideal state envisioned in the Truth and reali
zed by the Good Mind.

Yasna 50
Verse 1:
From whom, would my soul enjoy any help, after my death? Who shall protect me an
d my friends and followers when in distress? O Lord of life and Wisdom, none but
Thine Asha and Vohuman, symbols of Truth and pure thought, would solve my diffi
culty, when invoked sincerely.
Verse 2:
One who always thinks of his own safety and profit, how can he love the joy-brin
ging Mother Earth? The righteous man that follows Asha's Law shall dwell in regi
ons radiant with Thy Sun, the abode where wise ones dwell.
Verse 3:
O Mazda, one whose guide in life is the spiritual strength of Khashathra and Voh
uman shall surely reach Asha, the Source of Truth. Also, one who helps the progr
ess and uplift of this world dominated by false ones shall receive the blessings
of Asha, through the Lord's gifts.
Verse 4:
O Ahura, by chanting praises, I would worship Thee together with Asha, Vohuman a
nd Khashathra as well. I aspirant, will stand upon the path of Truth and catch t
he nodes which Thy lovers sing from Thy Abode on high.
Verse 5:
O, Lord of Life and Wisdom, and O Asha, pour down blessings upon Thy Singer and
Prophet in the shade of help and love, enabling him to guide us upwards to Thy L
ight and Eternal happiness.
Verse 6:
O, Great Ahura, Zarathushtra, the lover of Asha, praise Thee loudly and anticipa
tes that the Lord may always grant him eloquence of speech guided by wisdom. May
the Creator teach and inspire me with the guiding principles of love through Vo
human.
Verse 7:
O, the Guardian of freedom and worthy of praise, O Lord of Life and Wisdom, I sh
all gain entrance to Thy Abode with praise and shall join Thee through Truth and
Pure Thought. Do guide me, O my Lord, and held me in my tasks.
Verse 8:
O, Mazda Ahura, with chance that well up from my inmost heart, and with hands up
lifted, I beseech Thee, O Mazda, and wish to approach Thee, as a faithful and hu
mble friend, through truth and purity and wonder working wisdom of Vohuman.
Verse 9:
O, Lord of Wisdom and Lord of Truth, I shall return to Thee, chanting these holy
hymns by deeds performed through wisdom and pure mind. Being well aware of my d
estiny I eagerly yearn to attain Thy Wisdom which is ancient and supreme.
Verse 10:
The deeds which I have performed during the days gone by and those that would be
performed in future, may they all seem worthy in Thy sight. The shining of the
sun and shimmering dawn of the days all reflect Thy Glory in accord with Asha, O
Mazda Ahura.
Verse 11:
I would consider myself to be your praiser, O Mazda, and as long as I possess th
e will and strength I shall tread the path of truth and shall be the praiser of
Thee. May the Creator of the world fulfill the best wishes of the righteous peop

le which is progress and reform of the world.

Vohu-Khshathra Gatha
Vohu Khshathra [Y 51]. This Ha, as its name indicates, is concerned with the "de
sired dominion" or, to put it in contemporary idiom, the "ideal state" or "ideal
society." Achieving such a social order is the responsibility of rulers. The ea
rly verses indicate the fundamental virtues they must possess, viz. the dedicati
on to Truth. Next are listed the necessary attributes of the Good Mind and Right
mindedness. A leadership so equipped will bring security, harmony and happiness
to society. It is the establishment of the Righteous Order of Asha that Zarathus
htra is invariably proposing as our religio-social, collective obligation. Such
a goal is thwarted by the evil-doers whose self-interest and greed violate the e
stablishment of the objective social right. They shall receive their appropriate
recompense as the consequence of their evil.
Yasna 51
Verse 1:
Khashathra, the strength divine, is the most precious gift which drops like gent
le rain upon our earth, urging the inner selves of those who dedicate their live
s through Asha for the service of mankind. O Mazda, paradise is gained by good d
eeds. Therefore, I shall always try to fulfill good actions.
Verse 2:
First of all, O Mazda Ahura, to Thee and Asha, symbols of truth and purity, I de
dicate my good deeds and then to Thee, O Armaiti, the symbol of faith and pure l
ove. Teach me the strength of Thy will, O my Lord, and grant salvation which Voh
uman brings to Thy faithful worshipper.
Verse 3:
Listen to the words of those, O Ahura, who with good work, true word and pure th
ought wish to join Thee. Of those persons to whom Thou hast been the First Teach
er, inspiring them, O Mazda.
Verse 4:
Where doth Thy all embracing Love reside? Whence doth
hy faithful worshipper? Where shall we find Asha, the
Thy Holy Armaiti, Love and Faith? Where dwelleth Thy
here doth Thy strength of Sovereignty and Lordship, O

Thy compassion flow upon T

Truth. Where shall we find
most loving Vohuman, and w
Mazda, doth emanate?

Verse 5:
These questions are made by an humble and righteous leader, who wants to acquire
a deep and good knowledge and to show the people that path of progress which is
in tune with Asha. A leader, who like a just and powerful judge, may teach the
truth through wisdom and bring blessings.
Verse 6:
The Lord of Life and Wisdom shall grant a reward, which would be far better than
good, to a person who fulfills His wishes and helps the creation on its upward
march. However, the person who does not fulfill His Wishes and does not strive f
or Mother Earth's progress, shall meet his retribution at the end, on the Day of
Resurrection.
Verse 7:
O, Thou Creator of Our Mother Earth, the Water and the Plants, O Mazda, grant me
Eternal Perfection, through Thy most Holy Spirit. Do grant me strength and stab
ility, O my Lord, and reveal to me the Lord's teachings through Vohuman.
Verse 8:

I shall reveal, O Mazda, to the wise people Thy Heavenly Message, so that they m
ay know what evil fate awaits the liars and wicked persons; and how the follower
s of truth and beneficent ones would enjoy happiness. That man alone shall enjoy
contentment and happiness, who would expound Thy heavenly message to them.
Verse 9:
Both parties, O Mazda, i.e. the followers of Truth and false shall be put to tes
t by Thy Blazing Divine Fire and this fiery test shall lay bare the fate of each
group, indicating Thy Award. Completes frustration shall be the share of the fa
lse ones, but the followers of truth shall reap Thy blessings.
Verse 10:
The man who
Mazda, such
ked ones. I
us with is

strives to lead the world astray and away from the path of truth, O
a person is offspring of the poor-understanding and realm of the wic
invoke Asha for myself and my people, and hope he would come towards
loveful blessings.

Verse 11:
Who is that faithful friend, O Mazda, who would help Spitama Zarathushtra? He is
the one who is enamored of love and is in search of Asha. He is with faith and
an adherent of the Assembly of Brotherhood, devoted to Vohuman. He dedicates his
life to the progress of the Assembly of Magians.
Verse 12:
The dupes of the False Ones, the Kavis, shall never convince Spitama Zarathushtr
a, during their lives, despite the fact that there are persons who with attempt,
perseverance and fervent zeal can reach perfection and salvation.
Verse 13:
The followers of untruth distort the thoughts of seekers of truth indeed, and ma
ke their faith shaky, but over the Judgment-Bridge and on the day of resurrectio
n their souls shall rebuke them openly for their bad deeds and words, and for th
eir deviation from truth.
Verse 14:
Karapans or False Priests never show regard to Divine Laws and instructions. The
y try to lead to destruction the world through their false teachings and evil de
eds; and ultimately, they themselves shall also go to hell, or the abode of untr
uth, as a result of their own false teachings.
Verse 15:
The reward which Zoroaster has promised the Magians and all the followers of thi
s religion is Garo-Nemana or the House of Songs and Praise, the Paradise. This a
bode has been the House on High from Eternity, where Ahura Mazda dwells. This re
ward which is a divine blessing and can only be attained by pure thought and tru
th, I promise to you.
Verse 16:
Kavi Vishtaspa attained the reward through the spiritual strength of the Brother
hood and through the Chants of Love inspired by the Vohuman. The Wisdom, he got
through Asha decreed by the Wise and Holy Ahura, the Wisdom which leads us to ha
ppiness and salvation.
Verse 17:
Frashaoshtra Hvogva dedicated his precious Self, the dearest thing, to serve the
holy cause of Mazda's Faith. May the Almighty Ahura Mazda grant unto him the ye
arning of his soul, enabling him to attain Asha and realize the truth.
Verse 18:
The wise Jamaspa of Hvogva family yearning for the light of truth have chosen fo

r himself the Divine Wisdom through Asha and attained to the spiritual strength
through Vohuman. Grant us, O Ahura, those blessings that we may ever cling to Th
ee, O Mazda.
Verse 19:
Maidyo Mah of the Spitama clan is the man who dedicated his life to the advancem
ent of Mazda's Faith with full understanding. He is the person, who strives to r
ealize the spiritual life in its true sense and to teach the world the Laws of M
azda by his deeds and service to humanity.
Verse 20:
Of one mind and one will ye all, O Amesha Spentas grant us your good gifts; teac
h us the Laws of Truth and good thought, so that love and divine faith may grow
in our hearts. We worship Thee, O my Lord, with adoration and love, and yearn to
attain the Eternal Bliss of Mazda.
Verse 21:
The devotee of Armaiti is ever pure and is thoughts, words, deeds, and inner sel
f promotes the spread of truth. Through Vohuman and control of self, Ahura Mazda
shall grant us His blessings. O, my Lord, for all these glorious blessings, I d
o pray to Thee and yearn for the said blessings.
Verse 22:
That man, who performs all his actions as an act of worship through Asha's Law,
is deemed as the best by Mazda Ahura. Those who have been in the past and who ar
e such at present, I shall, with reverence, recall them by name, and shall try t
o reach their high position by righteous deeds.
Vahishto-Ishti Gatha
Vahishto Ishti [ Y 53]. This last Ha of the Gathas deals with religious implicat
ions surrounding a specific event in the life of the Prophet -- the marriage of
his youngest daughter. The theological message, presented in the Gathas over and
over, is again presented in the sermon Zarathushtra addresses to the marrying c
ouple and others who are also about to marry or are contemplating marriage. Befo
re the marriage ceremony, however, Zarathushtra calls upon his daughter to make
her choice with the counsel of enlightened understanding and piety. Subsequent t
o the choice, Zarathushtra admonishes the bride and groom to live righteous live
s and cherish each other; for then they would receive the blessed consequences o
f the Good Work.
Yasna 53
Verse 1:
Every wish of the prophet Zarathushtra Spitama have been fulfilled in the best p
ossible manner and Ahura Mazda, the Lord of Life and Wisdom, has granted him the
best blessings, i.e. a happy, prosperous and holy life through all Eternity. Ev
en those who have opposed him have learnt to pay him reverence and follow the go
od religion in every word and action.
Verse 2:
So, let all strive with thought, word and deed to satisfy Mazda. Let each one ch
oose to perform good deeds as his worship. Kavi Vishtaspa, the faithful devotee
of Zoroaster together with Maidyo-Mah and Frashaoshtra are treading the path of
Truth and have chosen the Faith inspired and revealed by the Saoshyant, or the S
avior of Mankind, taught by Ahura.
Verse 3:
O, Pouro-Chista of Spitama's House and of Haichatspa's Family; O, the youngest o
ffspring of Zoroaster; Mazda Ahura has bestowed upon you as husband and Lord, th

e person who has deep attachment to Vohuman and Truth. Therefore, consult with y
our inner self and wisdom, and act through Armaiti, i.e. pure love and intuition
.
Verse 4:
I shall love the person who has been appointed as the Father and Master of Relat
ives and Tokhshagaran, and shall accept him as my husband. May I be a righteous,
noble and deserving wife, and may I enjoy a life enriched by Vohuman. May Mazda
Ahura grant me the blessings of enjoying the wise teachings of the good faith f
or all the ages.
Verse 5:
These words I speak to you, maidens, and newly wed husbands, and hope you will b
ear them in your minds carefully. Understand them deep within your souls and liv
e always full of love with pure mind. Try to surpass each other in truth and rig
hteousness. Thus each one of you shall, indeed, reap the reward of joy and happi
ness.
Verse 6:
Hear and give heed to these truths, O, men and women. Strive to avoid the lures
of this material life and stop the progress of untruth and deceit. Tear away you
r attachment with untruth and know that the happiness achieved by untruth and wo
eful end of others shall bring forth nothing else, but pain and woe. Wicked pers
ons and despisers of truth, who look forward to the destruction of righteous peo
ple, actually pervert their spiritual lives and prevent the peace of their inner
souls.
Verse 7:
When you come within our Brotherhood, and as long as love and faithfulness exist
s in the hearts of you two young pairs, whether you strive for this live or the
next, you shall reap the best rewards. However, should you leave this Brotherhoo
d and be deluded by the spirit of untruth, then grief and woe shall be your fina
l words.
Verse 8:
The evil doers and wicked ones, indeed, shall finally be deceived and stung by m
en's ridicule, chiding themselves. May men and women helped by good leaders and
just kings enjoy peace and rest in their own clans and villages. May deceit and
tribulation which drag down mankind to destruction disappear from this world. Ma
y the Almighty God, who is the Greatest of All, come to our help, as soon as pos
sible.
Verse 9:
The evil believers and evil-minded persons hate the good and pure people. They l
ook down upon respectable persons. They are slaves of desire and despisers of ri
ghteous ones, despite their struggle with their inner-selves. Who is that Righte
ous Lord, who shall oppose the wicked persons with all his life force. O, Mazda,
it is only Thy Spiritual Strength, or Thy Khashathra who can bring strength to
the righteous meek, help them and bestow upon them the best reward.

Yengh Htm
Indeed Mazda Ahura, the Wise God, knows better any person among men and women fo
r his or her veneration. We, on our part, venerate all such men and women.
Hadhaokhta
The Voice-to-Listen

1. May Seraosha, listening to the Divine Voice, be here for the veneration of Wi
se God, the Most Beneficent because we have wished it for ourselves from the beg
inning until the end of our lives. May Seraosha, listening to the Divine Voice,
be here for the veneration of Wise God, the Most Beneficent because we have wish
ed it for ourselves from the beginning until the end of our lives.
2. May Seraosha, listening to the Divine Voice,
e firm belief because we have wished it for our
he end of our lives. May Seraosha, listening to
e veneration of the firm belief because we have
beginning until the end of our lives.

be here for the veneration of th

souls from the beginning until t
the Divine Voice, be here for th
wished it for our souls from the

3. May Seraosha, listening to the Divine Voice, be here for the veneration of th
e immortal progressives who are noble rulers and beneficent persons. May it be h
ere for the veneration of the beneficence of good men and women who are our guid
es in righteousness. May the Divine Voice be here for the veneration of those wh
o have been rewarded good from the beginning until the end of our lives.
4. Henceforth, may Seraosha, listening to the Divine Voice, be here for the vene
ration of the immortal progressives who are noble rulers and beneficent persons.
May it be here for the veneration of the beneficence of good men and women who
are our guides in righteousness. May the Divine Voice be here for the veneration
of those who have been rewarded good from the beginning until the end of our li
ves.
Fshusho Mnthra
1. We offer this gain and victory, the prayer of good foudation and attached to
goodness and serenity, because it is based on Good Thoughts, Good Words, and Goo
d Deeds.
2. This prayer saves us from the harm done by false deities and their men. We pr
ay for the safety, security, protection, and guardianship of our spirit and body
.
3. O Wise Lord, we enjoy our prayer and say what we wish in it. We turn to praye
r for the safety, security, protection, and guardianship of our spirit and body.
[We do this keeping in view the Gathic stanza (Song 8.1)] of How shall I reveren
tly pay You Your homage?
4. The righteous rehabilitator [Zarathushtra] is victorious and the best. We ven
erate him. He is the guardian of the living world, the righteous principles, the
righteous people and the righteous seekers. It is through him that we venerate
your greatness, goodness, and sublimity of Yours. May the rehabilitator protect
and guard us, through the Fire of Ahura Mazda, protect us with righteousness, sett
lement, generosity, wisdom, and kindness.
5. The way you, O immortal progressives, O good men and good women, gave us the
Doctrine, give us protection. Protect us, O immortal progressives, good and bene
ficent people. We know none other than you. Protect us through righteousness.
6. We dedicate our thoughts, words and deeds, and our animals and people to the
[divine] progressive mentality. We dedicate all prosperity, healthy animals, and
healthy people enjoying health and wholeness (to the progressive mentality). We
should look at the creation of the Creator, the Wise Lord, with all its luminar
ies with clear eyes.
7. Homage to you, O Fire of Ahura Mazda! Come to our unlimited joy on this great
est event of our life. Grant us wholeness and immortality.

8. Wise Lord, of these lights, the highest of the high, Called the Sun, we decla
re the sublimest of Your splendors.
9. We venerate the collection of the Staota Yesnya (the Gathas and Supplements)
with its highest stanzas. We venerate the Staota Yesnya, the Primal Principles o
f Life.
The Choice Of Religion
1. "I glorify good thoughts, good words, and good deeds for my thinking, speakin
g, and working. I approve all good thoughts, good words, and good deeds. I disca
rd all bad thoughts, bad words, and bad deeds.
2. " Progressive immortals, I dedicate to you my reverence and love with my thou
ghts, words and life; rather with my very body and soul.
3. "1 do hereby eliminate the false gods. I do hereby choose for myself to be a
worshiper of the Wise One, a Zoroastrian, void of false gods and a believer in t
he Divine Doctrine. I am a praiser of the progressive immortals, an adorer of th
e progressive immortals. I attribute all that is good to Lord Wise, the Good, en
dued with Goodness. He is righteous, glorious, and majestic. From Him are the be
st things; from Him is the living world; from Him righteousness and light, and f
rom Him emanate the lights with bliss.
4. "1 do hereby choose the progressive serenity for myself. May it be mine. I sh
all cleanse the world from theft and violence. I shall guard the home of the wor
shipers of the Wise One against harm and destruction.
5. "1 shall give the wise people, who live on this earth with their cattle, full
freedom of movement. With a prayer of righteous sincerity, I declare that I sha
ll not rise to harm and destroy the home of the worshipers of the Wise One, and
I do not intend to hurt any body or soul.
6. "1 renounce the wicked, no-good, unrighteous, evil genius gods. I renounce th
e very false, very rotten, very wicked false gods and their devotees. I renounce
sorcerers and their devotees. I renounce each and every mental malady and physi
cal ailment. I renounce these falsities and malignities in thoughts, words, and
deeds, in my very essence.
7. "This is what Omniscient God wished to show Zarathushtra in all the consultat
ions and communions the two had.
8. "This is how Zarathushtra wished to renounce the false gods in all the consul
tations and communions the two had. I, too, a worshiper of the Wise One and a Zo
roastrian, renounce the false gods, just as the Righteous Zarathushtra did.
9. "With conviction in waters, with conviction in plants, with conviction in the
bountiful world; with conviction in God Wise who created the living world and t
he righteous man--the conviction Zarathushtra had, the conviction King Vishtaspa
had, the conviction Ferashaoshtra and Jamaspa had, and the conviction any of th
e truth-practicing righteous beneficents have, it is with the same conviction an
d doctrine that am a worshiper of the Wise One.
10. "I, with my appreciations and convictions, choose for myself to be a worship
er of the Wise One and Zoroastrian, appreciate good thoughts, appreciate good wo
rds, and appreciate good deeds.
11. "I appreciate the Good Religion of worshiping the Wise One which overthrows
yokes yet sheaths swords, teaches self-reliance, and is righteous. Therefore, of

the religions that have been and that shall be, this is the greatest, best, and
sublimest. It is divine and Zoroastrian. I do attribute all good to God Wise."
Yasna Ha 12. The Zoroastrian Creed.
1. I curse the Daevas. I declare myself a Mazda-worshipper, a supporter of Zara
thushtra, hostile to the Daevas, fond of Ahura's teaching, a praiser of the Ames
ha Spentas, a worshipper of the Amesha Spentas. I ascribe all good to Ahura Mazd
a, 'and all the best,' Asha-endowed, splendid, xwarena-endowed, whose is the cow
, whose is Asha, whose is the light, 'may whose blissful areas be filled with li
ght'.
2. I choose the good Spenta Armaiti for myself; let her be mine. I renounce the
theft and robbery of the cow, and the damaging and plundering of the Mazdayasnia
n settlements.
3. I want freedom of movement and freedom of dwelling for those with homesteads,
to those who dwell upon this earth with their cattle. With reverence for Asha,
and (offerings) offered up, I vow this: I shall nevermore damage or plunder the
Mazdayasnian settlements, even if I have to risk life and limb.
4. I reject the authority of the Daevas, the wicked, no-good, lawless, evil-know
ing, the most druj-like of beings, the foulest of beings, the most damaging of b
eings. I reject the Daevas and their comrades, I reject the demons (yatu) and th
eir comrades; I reject any who harm beings. I reject them with my thoughts, word
s, and deeds. I reject them publicly. Even as I reject the head (authorities), s
o too do I reject the hostile followers of the druj.
5. As Ahura Mazda taught Zarathushtra at all discussions, at all meetings, at wh
ich Mazda and Zarathushtra conversed;
6. as Ahura Mazda taught Zarathushtra at all discussions, at all meetings, at wh
ich Mazda and Zarathushtra conversed even as Zarathushtra rejected the authority
of the Daevas, so I also reject, as Mazda-worshipper and supporter of Zarathush
tra, the authority of the Daevas, even as he, the Asha-endowed Zarathushtra, has
rejected them.
7. As the belief of the waters, the belief of the plants, the belief of the well
-made (Original) Cow; as the belief of Ahura Mazda who created the cow and the A
sha-endowed Man; as the belief of Zarathushtra, the belief of Kavi Vishtaspa, th
e belief of both Frashaostra and Jamaspa; as the belief of each of the Saoshyant
s (saviors) fulfilling destiny and Asha-endowed
so I am a Mazda-worshipper of this belief and teaching.
8. I profess myself a Mazda-worshipper, a Zoroastrian, having vowed it and profe
ssed it. I pledge myself to the well-thought thought, I pledge myself to the wel
l-spoken word, I pledge myself to the well-done action.
9. I pledge myself to the Mazdayasnian religion, which causes the attack to be p
ut off and weapons put down; [which upholds khvaetvadatha], Asha-endowed; which
of all religions that exist or shall be, is the greatest, the best, and the most
beautiful: Ahuric, Zoroastrian. I ascribe all good to Ahura Mazda. This is the
creed of the Mazdayasnian religion.
Ashem Vohu

Ashem vohu vahishtem asti

ushta asti ushta ahmai
hyat ashai vahishtai ashem.
Truth exists as the very best good.
It exists under (your) will
Desire the truth for that which is the very best truth.
"ushta" has been translated as "illumination", happiness, blessing or blessednes
s, and also as wish or desire. Although superficially, these differences seem g
reat. They don't matter to the essence of the prayer, as you will see.
The Meanings of the Ashem Vohu Prayer.
At the simplest level, the Ashem Vohu stands for the proposition:
* That truth is the best,
* that it is available to all who desire it,
* and that we should desire the truth for truth's own best sake, -- not to be we
ll thought of, not because we want to be rewarded, not because we fear "hell" or
"bad karma", but simply for its own sake, because it is the right thing to do;
However, the prayer has a deeper significance because of the multi-dimensioned m
eanings which Zarathushtra ascribes to two of its words -- asha (of which ashem
and ashai are grammatical variants) and vahishta (of which (vahishtem and vahis
htai are grammatical variants). After you see what these meanings are, we can
re-read the prayer with this deeper understanding, to appreciate its significanc
e. The prayer probably has more significance than I have discovered, but this i
s what I have discovered to date.
Asha is an aspect of divinity. The word literally means "what fits". It applie
s to the laws that govern the worlds of mind and matter.
In the world of matter, what fits is what is accurate, the truth. The natural l
aws that order the universe are an expression of this divine force -- asha.
In the world of mind and spirit, what fits is what is right. In the Gathas, tru
th, goodness, compassion, lovingkindness, generosity, benevolence, a complete ab
sence of evil are the qualities connected with the word asha. In the Gathas, ev
il is described as the product of wrongful choices -- deceit, cruelty, greed, mu
rder, fury, violence, bondage, oppression, et cetera. So asha in the world of m
ind and spirit means not only what is good, but also the absence of what is not
good. In other words, asha in its highest or best form means pure truth, pure r
ightness, pure goodness, pure compassion, pure love, pure generosity.
Asha ("what fits") is also that perfect justice which sets in motion the law of
consequences -- that the good and evil we do comes back to us -- not by way of p
unishment, but by way of enlightenment, to expand our understanding.
At first glance, it may seem inconsistent that on the one hand justice, with its
relentless law of consequences, and on the other, generosity or love, are both
included in the meaning of the word asha. But the apparent inconsistency disapp
ears when you think that the "bad" consequences of our wrongful choices are not

punishments, but rather are a way of increasing our understanding and compassion
, helping us to realize the divine within. So divine justice, which generates t
he law of consequences, is also an expression of love and generosity.
There is no one English word which accurately encompasses the meaning of asha.
I use "truth" because that is the closest, and is also the word many scholars us
e. But when we read "truth" for asha, we should remember that it means a divine
aspect, encompassing truth, what's right, goodness, compassion, lovingkindness
, generosity as well as the laws that govern the spiritual and material worlds i
ncluding that perfect justice which sets in motion the law of consequences.
Let us move on to vahishta.
In the Gathas, the divine is described in terms of seven characteristics:
Asha

described above.

Vohu mano
good thinking, or a good mind i.e. the comprehension of asha, or
a mind that comprehends asha.
Spenta mainyu

the spirit of asha,8

Spenta aramaiti embodying asha in thoughts, words and actions, i.e. realizing th
e divine through experience, which brings about the next aspect,
Vohu xshathra good rule. In the Gathas, it is also described as the rule of t
ruth and good thinking (i.e. being governed by, and governing with, asha and voh
u mano. This is sometimes called the kingdom of God. In the Gathas, the kingdo
m of God is within and also is created in the world by our aramaiti, our loving
and truthful thoughts, words and actions of asha),
Haurvatat
completeness, perfection. This occurs through the experience of
thoughts, words and actions of asha. Completeness occurs both at an individual
level, and also collectively, when all living things have perfected (or realized
completely) the divine within. We can only be truly complete when we, and ever
y living thing, is one with God, when all parts of the Whole make it.
Ameretat

non-deathness. What occurs when completeness is attained.

In the later literature, these divine aspects were called amesha spenta, the div
ine immortals. Some people (but not Insler) translate "spenta" as increasing or
expanding. If that is correct then the term means immortals who are expanding,
increasing, growing i.e. as more of us attain them, the divine increases, grows.
In the Gathas, these divine aspects are objects of worship, and also how we wors
hip. They describe the nature of God, the Word of God, the way to God and bein
g one with God. So the divine and the way to the divine, are the same. The mea
ns and the end are the same.
"Heaven" (the end) is not a place. In the Gathas, it is a state of being perfec
ted through the experience of thoughts, words and actions of asha. It is being o
ne with God. The bliss of rejoining the source. Heaven is described in the late
r literature as the "endless lights", (enlightenment?) and the "best existence."
I think it is neat that to Zarathushtra, God is not some perfect being separate
and apart from us. God and all the living are part of the same "being", so what
we call "God" is simply that part of the Whole that has already reached enlight
enment (or perfection through understanding, choosing and experiencing asha). T

his means that God had to choose too, that he had to earn "heaven" (that state o
f being that is divine) too. There is a remarkable verse in the Gathas which ex
presses this thought quite clearly.
"What prize Zarathushtra previously promised to his adherents -- into that House
of Song did the Wise Lord come as the first one. This prize has been promised
to you during the times of salvation by reason of your good thinking and truth."
(Y51.15).
With this understanding, let us consider vahishta.
Vahishta literally means "best." In the Gathas, Zarathushtra uses the word in
five ways:
1. Best (vahishta) is used to describe
God and his divine aspects truth
(asha), good thinking (the comprehension of asha), and good spirit12 .
2. Best (vahishta) is used to describe God's teachings13, which are truth (asha
), good thinking and good spirit.
3. Best (vahishta) is used to describe words and actions of truth (asha), and g
ood thinking,14 which come from good spirit (Y45.8).
4 Best (vahishta) is used to describe the reward for truth (asha) and good thi
nking,15 which comes from good spirit (Y47.5), and which is truth (asha) and goo
d thinking (Y51.21, Y28.10).
5. Best (vahishta) is used to describe the best existence,20 that state of bein
g which is truth (asha) and good thinking (the comprehension of asha) -- paradis
e, salvation, which is truth (asha) and good thinking (Y51.20).
In the later literature, the "best existence" (clearly a state of being) is the
term for the highest heaven -- the heaven above the "endless lights." And in Pe
rsian, the word behesht, is used as a synonym for heaven. Behesht is a later li
nguistic form of the Gathic word vahishta.
So in essence, vahishta is a short-hand word which Zarathushtra uses to describe
the divine, the way to the divine, and becoming one with the divine (heaven, pa
radise, enlightenment, the state of being that is one with God, completeness).
Now if we factor our understanding of these words asha and vahishta into the Ash
em Vohu prayer, this is what it would say:
Asha (truth, goodness, rightness, lovingkindness, generosity, compassion, the na
tural laws both spiritual and material, the law of consequences etc.) is the bes
t good (i.e., it is divine, the way to divinity, and the heaven of becoming one
with the divine).
It can be attained by all who desire it
We should desire asha for the sake of the best asha.
In essence, the prayer is a recognition that asha is divine, is the way to divin
ity, and is becoming one with the divine -- the best, vahishta. If desired or c
hosen the desire can be fufilled. Desiring asha for its own best sake, is its o
wn reward which is, the best asha -- pure divinity, the state of being which is
paradise, the endless lights, enlightenment.
* * * * * * *
Yatha Ahu Vairyo
(also called the Ahuna Vairya)

Yatha ahu vairyo

atha ratush ashat chit hacha,
Vangheush dazda manangho
shyaothananam angheush Mazdai
xshathremcha Ahurai a
yim drigubyo dadat vastarem.
Just as Ahura Mazda is powerful, so is Asho Zarathushtra, because of His power o
f Asha ~ in the same way any person will be powerful according to his righteousn
ess.
The gift of Vohuman is for the person who serves Ahura Mazda
Unto him who becomes a Shepherd to the meek, shall come help and authority from
Ahura Mazda.
1. The Law of Life:
We should model our ways after our Creator. God who is the Righteous Creator of
the world is all powerful. Any pious person will also be powerful according to h
is/her level of righteousness.
2. The Purpose of Life:
Those who choose to serve God's Will, will have the gift of the "Good Mind", and
those who tap into their "Good Mind" will choose to serve God's Will.
3. The Way of Living:
Those who choose to serve God's Will, will do so by doing what needs to be done
in this world, by serving the needy, both human and other creations. And by doin
g so, they wont need to just rely on their own resources because they will benef
it and receive the help of God's powers and glory.
The Meaning of the Ahuna Vairya.
In the long history of Zoroastrianism, this prayer, the Ahuna vairya, has been r
egarded as something of a talisman, a very potent charm, capable of producing ex
traordinary effects. In the later literature it is written that Ahura Mazda sai
d that:
"....this utterance is a thing of such a nature, that if all the corporeal and l
iving world should learn it, and learning hold fast by it, they would be redeeme
d from their mortality!" Yasna 19 (not a part of the Gathas)
And a later text (written some time after the Arab invasion) describes it as a f
ormula for defeating evil. This text states:
"...even so as is declared in revelation, that when one of its (the Ahuna Vairya
's) three parts was uttered, the evil spirit contracted his body through fear, a
nd when two parts of it were uttered, he fell upon his knees, and when all of it
was uttered he became confounded and impotent as to the harm he caused the crea
tures of Ahuramazd....." Bundahishn. 2
It is significant, that even after the devastation wrought by Alexander and by t
he later Arab invasion, the idea survived in what remained of the Zoroastrian co
mmunity, that the Ahuna Vairya is something that not only enables us to transcen
d our mortality, as stated in Yasna 19, but also has the ability to defeat evil,
as the Bundahishn states. A potent talisman indeed.
Naturally, one wonders: How? how does the Ahuna Vairya defeat evil? how does

it help us to transcend our mortality?

To answer the first question (how does it defeat evil) we have to remember Zarat
hushtra's idea of "evil". It is the product of wrongful choices. In the Gathas
, Zarathushtra describes evil as a primordial force. He does not specify its or
igins. But he says that in our existence, we bring it to life, we give it subst
ance, we make it real, when we choose it with our thoughts, words and actions.
Therefore, a key to the destruction of evil and the suffering it causes, is maki
ng the right choices, which brings us back to the Ahuna Vairya prayer -- the pra
yer of choices.
The Ahuna Vairya specifies three things that are to be chosen: the lord (ahu),
the judgment (ratush), and the rule (xshathra).
[FIRST CHOICE] Just as the lord [ahu] is to be chosen, (in accord with truth) [
asha]
[SECOND CHOICE] so also the judgment [ratush] in accord with truth, asha, [must
be chosen]
[THIRD CHOICE] As a result of this good thinking,
establish the rule [xshathra] of actions stemming from an existence of g
ood thinking,
for (the sake of) the Wise One, and for the lord whom they established a
s pastor for the needy-dependents.
First choice: What does Zarathushtra mean by choosing the Lord in accord with t
ruth? To understand the significance of this choice, we have to think back to Z
arathushtra's time period.
Today, we are used to thinking in terms of a benevolent monotheism. But the sit
uation was very different for Zarathushtra. We know from the Gathas that the s
ociety in which he lived was corrupt and oppressive. He complains of greedy pri
nces, a thieving aristocracy, and pleasure loving priests who, seduced by power
and wealth,
"...chose the rule of tyrants and deceit rather than truth [asha]." (Y32.12).
These tyrants and priests used fear to promote the worship of many gods, some of
whom Zarathushtra describes as "fierce" and "hateful". And Zarathushtra made a
choice. He not only spoke out against these fierce and hateful gods, he demote
d them from godhood (that took guts). He concluded that only pure goodness coul
d lay claim to divinity. He described the attributes of divinity as seven divin
e forces or aspects (later called the amesha spenta):
* asha,
* spenta mainyu the spirit which derives its character from asha,
* vohu mano, good thinking, which is understanding and choosing asha,
* spenta aramaiti, the realization of asha through the experience of thoughts, w
ords and actions, which creates
* vohu xshathra, good rule, the rule of truth and good thinking, and leads to
* haurvatat, completeness and
* ameretat, non-deathness.
In other words, the first choice of the Ahuna Vairya requires that we choose th
e object of our worship (the lord) in accordance with truth, asha.
Although the pantheon of local gods whom Zarathushtra had to contend with are no
t around today, the first choice of the Ahuna Vairya is still relevant to us. L
ike our remote ancestors, we too worship many gods, just different ones -- money

, power, prestige, appearances, position. By Zarathushtra's standards, such god

s are not worthy of worship. We need to choose what we worship "in accord with
truth (asha)."
The Second Choice: is "the judgment in accord
ng (vohu mano), understanding asha and making
at understanding. Good thinking is the key to
ushtra requires that we think for ourselves -y tell us.

with truth" which is good thinki

our choices in accordance with th
accessing the divine. And Zarath
not blindly accept what others ma

The Third Choice: is choosing to establish, or bring to life, the rule (xshathr
a) of "actions stemming from an existence of good thinking," which, in my view,
is the concept of aramaiti, although not mentioned by name.
The importance of this third choice -- actions stemming from an existence of goo
d thinking -- is reflected in Zarathushtra's view of what it takes to be a saosh
yant -- a savior, a redeemer.
In the later literature, the concept of a saoshyant became greatly embroidered a
nd exaggerated to the point of elevating saoshyant to the status of a miraculous
messiah of great power who will be victorious over evil, and make everything al
l right. We are not much different today. Whether its Superman, or Yoder, or o
ther omniscient aliens with miraculour powers from another star system, we too h
unger for a leader with magical powers who will make everything turn out all rig
ht.
This view of the saoshyant you will not find in the Gathas. There is no one sav
ior with magical powers who will come to fix things for us. We have to fix thin
gs for ourselves, with God's help, and with the help of each other. According t
o Zarathushtra, each individual is a potential saoshyant -- a potential redeemer
or savior. In the Gathas he asks:
"...which men shall stop the cruelty (caused) by the violent deceitful persons?
To which man shall come the understanding stemming from good thinking?" (Y48.11
).
And he concludes:
"Yes, those men shall be the saviors [saoshyanto] of the lands, namely, those wh
o shall follow their knowledge of Thy teaching with actions in harmony with good
thinking and with truth [asha], Wise One. These indeed have been fated to be t
he expellers of fury." (The Gathas Y48.12).
In other words, "actions in harmony with good thinking and truth," bring the div
ine to life, not only in our spirits, but also in our world and so establish goo
d rule (vohu xshathra). To Zarathushtra, the material and the spiritual are ine
xtricably linked -- each necessary to bring about the desired end. Thoughts, wo
rds and actions of asha (the material embodying the spiritual) are the means by
which we achieve the desired end (the best asha -- a spiritual state of being).
Thus the purpose of life -- to realize the divine -- is achieved in both world
s, in the world of mind/spirit, as well as in the world of matter. If we follow
this formula, this world would indeed be heaven on earth and the suffering cause
d by wrongful choices would cease to exist.
We can summarize the talismanic virtues of the Ahuna Vairya as a formula for def
eating evil and the suffering it causes, quite simply: When we create light, th
e darkness ceases to exist. We create light by bringing the divine to life with
our choices -- our choices of who and what we worship, our choices in thought a
nd action stemming from an understanding of asha. When we stop choosing evil, w
e deprive it of substance. It becomes impotent, unable to cause suffering, or u

nable to harm, as the Bundahishn tells us.

But what of the promise of Yasna 19, that if we learn the Ahuna Vairya, and lear
ning, hold fast by it, we will transcend our mortality.
In Zoroastrian lore, which is highly metaphoric, we are told that the Chinvat Br
idge (the bridge of the Separator, or the Bridge of the Judge4) stretches from t
he material to the spiritual. I take the imagery of the bridge to represent (me
taphorically) a transition from the material to the spiritual. In the Gathas, Z
arathushtra tells Ahura Mazda that he will cross over this bridge, in the compan
y of the divine forces ("in the glory of your kind"), with each man and woman wh
o gives him "truth for the truth, and the rule of good thinking." (Y46.10).
This Gathic verse echoes the Ahuna Vairya formula that we must choose the divine
in our understanding, and in our actions. When we do so it becomes a part of u
s (or we become a part of it), and we make the transition, (we cross over the br
idge) from mortality to the spiritual state (non-deathness, ameretat), or as the
author of the later Yasna 19 puts it, we are redeemed from our mortality.
This brings us to the last line of the Ahuna Vairya, that we establish the rule
of actions stemming from an existence of good thinking, "for the sake of the Wis
e One [mazda], and for the lord [ahura] whom they established as pastor for the
needy-dependents".
In the last line of the last Gatha (Y53.9), Ahura Mazda is described as the one
who grants what is very good (i.e. the "best") to his needy dependent who lives
honestly.5 In the second Gatha, Yasna 29, it is Zarathushtra who is chosen by th
e divine aspects (asha, good thinking and good spirit) to be the pastor.
The last line of the Ahuna Vairya seems to combine these two thoughts "for the s
ake of the Wise One [mazda], and for the lord [ahura] whom they [the divine asp
ects] established as pastor for the needy-dependents". At one level, mazda may
refer to God and ahura to Zarathushtra, the enlightened man. At another level,
(if my understanding is correct) mazda and ahura may refer to two parts of the s
ame Whole.
So the last line of the Ahuna Vairya says that we establish the rule of the divi
ne,6 for the sake of the divine (mazda and ahura), who in turn nurture those who
have not yet made it -- the needy-dependents. That is how we defeat evil. Th
at is how we (individually and collectively) transcend our mortality.
One last thought. The last line of the Yatha Ahu Vairyo exquisitely complements
the last line of the Ashem Vohu.
In the Ashem Vohu we desire the divine (asha) for the sake of the divine as conc
ept -- the best asha (vahishtai ashem).
In the Yatha Ahu Vairyo we choose to realize the divine (actions stemming from a
comprehension of asha), for the sake of the divine as being -- mazda and ahura
.

* * * * * * *
Yenghe Haataam.
Yenghe haataam aat yasne paiti vangho
Mazda Ahuro vaetha ashat hacha yaongham cha

tas cha taos cha yazamaide.

Of those beings whose act of worship
Ahura Mazda knows is better
in accordance with asha,
Them all, both male and female, do we revere.
In the Gathas, there is a very lovely verse which reads as follows:
"I know in whose worship
there exists for me the best
in accordance with truth [asha].
It is the Wise Lord
as well as those who have existed and (still) exist
[i.e. God's immortal aspects, or forces, the amesha spenta]
Them (all) shall I worship
with their own names
[Insler's footnote: "That is, I shall worship truth with truth, good thinking w
ith good thinking, etc"]
and I shall serve them with love." (The Gathas, Y51.22).
The idea here is that we worship God, and each divine aspect or force with its o
wn name and serve it with love -- i.e. we worship truth, by being truthful and s
erving it with love, we worship good thinking with good thinking and serve it w
ith love, et cetera. (As Ahura Mazda himself is mentioned with the amesha spenta
, I would add, we worship Ahura Mazda with his own name -- by being ahura and ma
zda -- and serving with love).
There is a reflection of this verse in a later Avestan text (not a part of the G
athas) which states: "I will worship those who (are) the amesha spenta and I wi
ll approach them with love."1
Now comes the interesting part.
It is generally believed that this Gathic verse (Y51.22) was the basis for the Y
enghe Haataam prayer. And the earliest commentary on the Yenghe Haataam prayer2
states that it is addressed to the amesha spenta, the divine aspects (three of
which, incidentally, happen to be female nouns -- aramaiti, haurvatat and ameret
at).
However, there is an equally well entrenched tradition that the Yenghe Haataam i
s a statement that we revere all good men and women whose daily actions God know
s are acts of worship -- done in accordance with asha, and we serve them with lo
ve.
A good friend of mine, who is a Zoroastrian priest, Kersey Antia, suggests that
the Yenghe Haataam prayer is deliberately ambiguous and stands for the proposit
ion that we revere the divine aspects (the amesha spenta) as well as those perso
ns who attain them (whether completely, or in whatever degree), thus reconciling
both conflicting views. Based on my reading of the later commentary (in Y21), I
think he is right.
If we meditate on the double meanings of this prayer, while keeping in mind its
Gathic source, we see different dimensions of the same thought, blending into an
d out of each other: -- revering the divine both in concept (the amesha spenta)
and in being (those who have realized them),3 both of whose acts of worship [t
ruth with truth, etc.] is better i.e. approaching the best, as Zarathushtra defi
nes the best, which is the nature of God, the Word of God, the Way to God and be

ing one with God. And most important of all -- serving both concepts and beings
, with love -- love being the foundation of our worship.
In the varied circumstances of our lives, if we could remember to so worship the
divine in concept and in each other, with love, what a joyful world this would
be. Hatred and violence would be unthinkable.
Zarathushtra taught that the relationship between man and God is not that of a m
aster to a servant or even a father to a child. It is that of a friend to a fri
end, or a beloved to a beloved. I like the idea that God is my Beloved Friend.
But logic requires that we take the next step. If our Beloved Friend lives in
each one of us, are we not all part of the same Whole? Can we harm any person wi
thout harming Him and ourselves?
And when we all realize this, will the world (and we ourselves) be renewed (fras
hokereti)? With the help of asha, and each other, it will happen.

* * * * * * *
Din No Kalmo
In the name of God, the bestower,the giver, the benevolent.
O most truthful knowledge,
concerning the noblereligion of the Mazdaworshippers,
given by Mazda and affecting ASHA
A religion which is noble and just,as well as complete and effectual,
which God has made known for the people of this world
such it is which Zarathusthra has himself brought,
a religion which is the religion of Zarathustra and which is the religion of Ahu
ra Mazda,
given unto Holy and Righteous Zarathustra Spitama for spreading it among mankind
.
Ashem Vohu (1).
Jasa Me Avange Mazada
Jasa me avanghe Mazda!
Jasa me avanghe Mazda!
Jasa me avanghe Mazda!
Mazdayasno ahmi, Mazdayasno Zarathushtrish.
Fravarane astutaschu fravaretascha. Astuye humatem mano. Astue hukhtem
vacho. Astuye hvarshtem shyaothnem. Astuye daenam vanghuhim
Mazdayasnim, fraspayokhedhram, nidhasnaithishem, khaetvadatham,
ashaonim. Ya haitinamcha bushyeinitinamcha mazishtacha
vahisthacha, sraeshtacha, ya Ahuirish Zarathushtrish.
Ahurai Mazdai vispa vohu chinahmi. Aesha asi daenayao Mazdayasnoish
astuitish. Ashem Vohu (1).
Come to my help Mazda!
Come to my help Mazda!
Come to my help Mazda!
I am a worshipper of Mazda. I am a Mazda worshipping follow of Zarathustra. I de
clare my decision of choosing (Zoroastrianism as) my religion and I will always
uphold this choice. I praise the well conceived thought. I praise the well spoke
n work. I praise the well performed act. I praise the excellent religion of Mazd
a worship, which puts an end to quarrels and makes one sheath his sword, which a

dvises self-sacrifice and which promotes righteousness. Of all the faiths that h
ave existed in the past or that shall appear in the future this faith of Ahura,
as revealed by Zarathustra, is the greatest, the best and the loftiest. I acknow
ledge all goodness (as following from) Ahura Mazda. Such is my solemn praise for
the faith of Mazda worship.
Kem-na Mazda
Kem-n Mazd, mavaite pyum
dadt, hyat m dregvo
didareshat aenanghe, anyem
thwahmt thrasch
mananghasch, yayo
shyaothnish ashem thraosht
Ahur,tm mi dstvm daenayi
frvaoch. Ke verethrem - J thw
pi sengh yi henti, chithr mi
dm ahumbish ratum chizhdi, at
hi vohu Seraosh jantu
manangh, Mazd ahmi yahmi
vashi kahmi-chit.
Pta-n tbishyantat pairi
Mazdoscha rmatishcha
Spentascha, nase daevo-drukhsh,
nase daev-chithre,nase daevfrakarshte, nase daev-fradite,
apa drukhsh nase, apa drukhsh
dvra, apa drukhsh vinase,
apkhedhre apanasyehe, m
merenchainish gaetho astvaitish
ashahe. Nemasch y rmaitish
izh-ch.
Ashem Vohu 1.
Whom Mazda, have you appointed protector over me when the evil doers threaten me
with violence? Who, other than your fire and good thoughts (will protect me) th
rough the working of which truth will thrive? Creator clearly declare to me this
sacred teaching of the religion.
Who shall be the conqueror protecting all those that live by our teachings? Reve
al clearly to me a wise spiritual teacher for both the worlds and let Sraosha (O
bedience / Intuition) come to him with good mind and to whomever you love, Mazda
.
Mazda, with the help of your benevolent devotion, protect us all around from ene
mies. Evil you perish, evil of devils origin perish. Evil shown by devil perish,
evil following devils path perish, evil you utterly perish, evil you utter vanish
, evil you utterly and entirely vanish. You utterly vanish in the North so that
you may not be able to destroy the material creation of righteousness. Homage an
d salutation to benevolent Devotion.
Ahura Mazda Khodae
Ahuramazda Khodae. Ahreman. Awadashan, dur awazdashtar
zad shekashteh bad! Ahreman, devan, darujan, jaduan, darvandan,
kikan, karafan, sastaran, gunehgaran, ashmogam, darvandan, dushmana frian
Zad shekashteh bad; dush-padshahan awadashan bad;

dushmana stoh bad; dushmana awadashan bad.

Ahuramazda Khodae, az hama gunah patet pashemanum, az
harvastin dushmata, duzukhta, duzhvarshta, mem pa geti manid,
oem goft, oem kard, oem jast, oem bun bud ested. Az an
gunah, manashni, gavashni, kunashni, tani ravani, geti minoani,
okhe awaksh pasheman pa se gavashni pa patet hom. Khshnaothra
Ahurahe Mazdao! taroidite Anghrahe Mainyeush! Haithya varshtam
huat vasna ferashotemem. Staomi Ashem.
Ashem Vohu (1). Yatha Ahu Vairyo (2). Ashem Vohu (1).
Ahura Mazda (Lord Wisdom) is the self created master. May the evil mind be vanqu
ished and removed far from us. May it be frustrated and defeated. May the evil m
entality, the wicked persons, the liars, the deceivers, those who have left the
right path, the wilfully blind, the wilfully deaf, the tyrants, the sinners, the
distorters of truth, the inimical persons who have strayed from the path of God
, the evil minded seducers, may they all be frustrated and may the evil minded b
e defeated and removed far from us.
Ahura Mazda is our lord. From all my sins I repent. I turn back from every evil
thought, every evil word and every evil deed, which in this world I may have tho
ught, I may have uttered, I may have committed or which in any way proceeded fro
m me or originated from me. From all such sins of thoughts, words and deeds, per
taining either to my body or my soul, pertaining either to this world or the spi
ritual world, I do turn back having conscientiously sought forgiveness by expres
sing repentance three times over for it. The glory be unto Ahura Mazda. Let ther
e be contempt for the evil mind. Such is the uppermost wish of those who are vir
tuous in their actions. I praise truth.
Gathic Terms
Ahu: derived from ah, meaning to be, to exist, to be present, it stands for an out
standing being,a distintive entity and therefore a person of distinction. The Ga
thas explain ahu as the person who is free from enmity, who helps the living worl
d, who activates the noble, and who can repel the fury of the wrongful (Song 1.2
,3). Thus ahu is a person who holds authority. It is generally rendered as lord in
English, a term also used by me in my translation. The obvious reason for render
ing this word as lord is that in an alternate form (Ahura), it is used as a term f
or God (see below). However, the reader must bear in mind the true significance
of ahu and avoid any misunderstanding and false associations, in English, with t
he idea of a lord as one who holds a position of arbitrary authority as a result o
f an inheritance rather than, as Zarathushtra intended, one who is democraticall
y appointed to a position of trust as a result of proven, individual merit and r
ighteousness.
Ahura: this is the same word as ahu above with suffix -ra added. This is a suffi
x of action which intensifies and strengthens the word. It means being, existing,
present. When applied to God, it means The Supreme Being, It forms a separable p
art of a dual name given to GodAhura Mazdaby Zarathushtra. In harmony with other t
ranslators and Western tradition, I have rendered it variously as God and Lord.
Airyaman: meaning noble-minded, stands for the Fellowship, the highest unit of hum
an society. The other two are khvaetu, family, and verezena, community (see belo
w).
Ajyiti: With the negative suffix a+ jyti, to live, to have a way of life, it means
not-living. It is the consequence of choosing the evil mentality as a guide in li
fe.
It means living a life devoid of the potentialities a good life can offer. It is

having a life and yet not living it as it should be lived. (see gaya)
Amesha Spenta: is a non-Gathic term meaning the Progressive Immortals. Avesta cont
exts reveal that originally it was applied to any righteous person who was belie
ved to have reached the final stages of wholeness and immortality. The companions of
Asho Zarathushtra and their descendents as well as any person who had devoted h
is life to promulgating the divine message of Zarathushtra were called amesha spe
ntas, the progressive immortals, the ever-living promulgators of the Good Relgion.
This is what the unknown Avestan poet means in his or her Salutation in the begin
ning of the Gathas (see page ...). Later, when six or seven of the Gathic Primal
Principles of Life were personified, in fact animated, to form a pantheon of Godh
ead, the term took a new meaning. The Amesha Spentas are the six archangel-like en
tities in the institutionalized Zarathushtrian religion. (see Primal Principles
of Life)
Amerett (also Ameretatt) means deathlessness and immortality. Together with Haurvatt,
t is the ultimate goal, and represents the completion of our evolutionary develo
pment and the achievement of our life on the earth. It depicts the eternal commu
nion with God. (see Haurvatt)
Aramaiti: derived from ram, to be at rest, to be tranquil, means tranquility, stabi
lity, serenity. I have rendered it as serenity. When used with the adjective spe
nta, progressive, it means ever-increasing serenity. It is one of the main Primal Pri
nciples of Life, which is to say, an attribute of the Wise God which we seek to c
ultivate within ourselves.
Asha: stands for truth, order, righteousness. It is the universal law of righteous
precision. It may best be explained by stating that it means to do the right thi
ng, at the right time, in the right place, and with the right means in order to
obtain the right result. It would be something which is of constructive and lovin
g benefit not only for oneself but also for ones fellow creatures and for God. It
is constructive, beneficial and unselfish precision par excellence. It has been
translated as righteousness and precision. Asha is one of main Primal Principles
of Life.
Ashavan: literally means possessing asha. It stands for a righteous person, a prec
ise human being. It is also used as a title for saintly persons.
Asho: is a later contracted form of the word ashavan and has the same meaning. It
is now used as a reverential title of Zarathushtra.
Bendva: An old-cult antagonist of Zarathushtra. Bandhu Gaupyana was a Rig Vedic r
ishi.
Bmi: Earth. The Aryans imagined that the Earth was made up of seven regions of wh
ich only the seventh was inhabited by humans and other living beings. This inhab
ited region, called Khvnirasa in the later Avesta, was the fifth and the last geo
graphical unit of human settlement. (see demana, vis, shoithra and dakhyu for th
e other four units.)
Chinvato-peretu: literally the bridge of sorting or culling, is the state wherein
the soul of a righteous person passes on to immortality but the soul of a wrongf
ul person turns back and remains behind in order to further mature spiritually.
I have rendered it as the sorting bridge.
Daen, derived from di, to see, conceive, perceive, is a persons inner-perception, th
e conscience. It also stands for ones chosen religion. Zarathushtra named the rel
igion he founded as Daena Vauhi,the Good Conscience.
Daen Vauhi: meaning the Good Conscience, is the name given to the religion Asho Zara

thushthra founded. It is the inner-perception of a wise, discerning person which

should guide him well on the path of righteousness. And since a true perception
must be universal in validity, Daena, particularly in plural, means religion. The
compound term has been rendered as the religion of Good Conscience, or simply the
Good Religion.
Daeva, literally the shining one. was the term applied to lower gods of the polyth
eistic Aryan pantheon. Zarathushtra intentionally chooses to derive it from a ho
monymous root div, meaning to deceive, in order to make an important point and so
uses it to mean deceptive or false gods, and urges us to reject and avoid them as
well as their ardent upholders.
Dakhyu: means a land or a country made up of many districts. It is the fourth geog
raphical unit of human settlement. (see below demana, vis and shoithra, and abov
e bumi for the other four units.)
Demna: is a house, a home. It is the first geographical unit of human settlement. (
see vis, shoithra, dakhyu, and bumi for the other four units.)
Dregvant: literally possessing wrong, it stands opposed to ashavan (see ashavan) a
nd has been rendered as the wrongful. (see druj)
Drigu: literally restrained, is the righteous person who stands deprived of his ri
ghts through oppression. Zarathsuhtra stands for his full restoration and rehabi
litation in a righteous society. I have translated it as oppressed.
Druj, literally harmful lie, wrong, stands opposed to asha, righteousness.
Drujo-Demna or Abode of Lies
Ferashaushtra Hvogva: A great sage who, with his brother Jamaspa, joined Zarathu
shtra in his divine mission. He was a foremost preacher of the Good Religion. He
survived Zarathushtra by fifteen years.
Frayna: A chief Turanian tribal family who joined and greatly helped Zarathushtra
at the cricial time of his emigration from his birthplace
Gaeth, from gay, to live, is the living world of mankind and animals. It is the ear
th as a self-contained, organic whole, a living organism for which we, as its se
lf-aware, intelligent evolutionary offspring, have a profound responsibility to
promote and to protect from all harm, especially from that which has been induce
d by our own self-centered ecological ignorance. Asho Zarathushtra is the first
person to clearly envision the interrelatedness of all life on earth. He is the
worlds first concerned environmentalist. (see go)
Garo-Demna: is the Abode of Songs, the ultimate and serene state of the wholeness a
nd immortality of soul.
Gaya: Life with all its potentialities; a true, righteous, constructive, world-p
romoting life. (see ajyiti)
Go, literally cow, allegorically stands for gaeth, the living world in the Gathas
. (see gaeth)
Haurvatt: means wholeness and completion. It is the perfecting process and final comp
letion of our material and spiritual evolution. This transforming process occurs
through vohu manah, good mind, asha, righteousness, vohu khshathra, good domini
on, ramaiti, serenity, serausha, inspiration, and haurvatat, all led by spenta ma
inyu, the progressive mentality, toward amerett, immortality. (see all these refe
rences).

Hud: literally means good-giving, and therefore generous, beneficent.

Hudnu: same as hud with an emphasizing suffix nu. It has been rendered as munificen
t.
Jamspa Hvogva: a sage who became one of the foremost disciples of Zarathushtra an
d succeeded him as the Religious Leader. He married Pouruchista, Zarathuhstras yo
ungest daughter, and tradition says that he and his elder brother Ferashaushtra
became the chief ministers of King Vishtaspas court. He survived Zarathushtra by
sixteen years.
Karapan, means one who arranges and performs (rituals) but derived from another ho
monym root, it means one who murmurs and moans. They were the priests of the old A
ryan cult. It has been translated as the murmuring priests, because this is what
Zarathushtra found them to be.
Kavi were the princes. They were learned and therefore the title kavi, meaning a
sage. Zarathushtra rose against them because they were exploiters of the people a
nd allies of the Karapans.
Kavi Vishtaspa was the only prince who chose the Good Religion and became one of
the main supporters of Zarathushtra in spreading the religion and founding a go
od government. Kavi has been translated as prince, or epicurean prince.
Khvaetu: belonging to self, means a family. It is first unit of human society. (
See verezena, settlement, and airyaman, fellowship)
Khshathra: derived from khshi, meaning to settle in peace, to rule a settlement,
it denotes the power to settle people in peace. Used with the adjective of vohu,
good, or vairyo, to be chosen, it stands for benevolent power, good rule, and th
e chosen order. It is the divine dominion chosen by free and wise people. It is
the ideal government in spirit and matter. I have translated it as power, sovere
ignty and dominion in respective contexts.
Maidhyoi-Mha Spitma: Fifteen-year senior cousin of Asho Zarathushtra who was the f
irst to join Zarathuhstra in his divine mission.
Maga: literally magnanimity, generosity, stands for the World Fellowship founded by
Zarathushtra.
Magavan: is a member of the Maga, the Zarathushtrian World Fellowship. (see maga)
Mainyu: derived from man, to think with the instrumental suffix yu, means means of
thinking, the faculty of thinking, mentality. It has been rendered as mentality and
mind. (see spenta mainyu)
Mazd: literally super-intellect, higher intelligence, is one of the two names given
to God by Zarathushtra. It is super-intellect personified for us to comprehend
God. Mazda alone, or with Ahura as Ahura Mazda or Mazda Ahura as a loose compoun
d, has been mentioned by Zarathushtra for 155 times in the Gathas. Ahura Mazda a
s a fixed compound is a later development for God. Mazda has been translated as W
ise and the Wise One. It may be noted that while Ahura was retained from the old Ar
yan vocabulary for god or God,
Zarathushtra was the first person to use the abstract term of mazda to describe
God in a highly befitting way as The Super-Intellect.
Mthra:
of mn,
x -thra,
ra calls

derived from man, to think, to contemplate, to meditate in its causative form

to provoke one to think, to help one to contemplate, and the agentive suffi
it means a thought-provoking word, a stimulating message. Asho Zarathusht
his divinely inspired universal message, composed as the Gathas, the Ma

nthra.
Mthran: is the giver of the Manthra, a thought-provoker. Zarathushtra calls himself
and his companions the thought-provokers, Gods messengers who awaken and stimulat
e ones mind and the thinking faculty, convey to him or her the divine message, an
d guide him or her to choose the right path as a free intellegent being. Manthra
n has all the meanings the terms Prophet, the speaker of divinely inspired words a
nd Teacher could convey and more. It is more befitting to call Zarathushtra The Man
thran.
Primal Principles of Life (dt aheush pouruyehya): Asho Zarathushtra gives some twen
ty abstract terms to provide humanity with the basic principles of a progressive
, beneficial and righteous life on this earth. Seven of them are more prominent.
They are: vohu manah, good mind, asha, righteousness, vohu khshathra, good domi
nion, ramaiti, serenity, serausha, inspiration, and haurvatat, all led by spenta
mainyu, the progressive mentality, toward amerett, immortality. (see all these re
ferences).
Ratu: derived from eret, to do right, stands for a person who offers good settlemen
t, nourishment and strength to the living world (Song 2.2). He is the righteous l
eader, worthy of being chosen to teach and lead mankind. Ahu and ratu are the tw
in offices held by Zarathushtra after his choice by the living world. I have ren
dered it as the righteous leader. (see ahu)
Saoshyant: literally benefector, is a person who extraordinarily helps to promote
the living world. He is a renovator. Zarathushtra is one of them.
Seraosha means listening. It stands for listening to the divine voice within us to
guide us on the right path. It means inspiration, communion with God.
Shoithra, derived from khshi, to settle, is applied to a large tract of land compo
sed of many settlements. It is the third geographical unit of human settlement.
It has been rendered here as district. (see demana, vis, dakhyu, and bumi)
Spenta: derived from spi, to increase, to progress, it means progressing and progress
ive. Both God and the creation are spenta. Whereas we, and the good creation, are
still evolving towards wholeness, God is spenishta and spentotema, the most pro
gressive.
Spenta Mainyu: the progressive mentality, is the divine faculty which actively pro
motes the beneficial, evolutionary development or continuous creation and mainte
nance of both the material and mental, physical and spiritual universe. (see mai
nyu)
Ushta: derived from ush, to shine, means enlightenment. It stands for true health an
d happiness through enlightenment. Based on the Gathic conception (Song 8.1), I
have rendered it as radiant happiness which would radiate health and happiness to
others.
Usig: An old Aryan cult priestly family. The famous Rig Vedic rishi Kakshivat be
longed to this family.
Vstar: derived from vas, to settle and its causative form of vs, to settle others, it
literally means one who settles and rehabilitates people, and stands for Zarathush
tra in the Yatha Ahu formula because, once chosen as the good lord and righteous l
eader of mankind, he rehabilitates the drigu, the oppressed deprived of their ri
ghts. I have rendered it as Rehabilitator.
Vstra: a settlement. It is a term coined by Zarathushtra for his movement aimed a
t settling unproductive, parasitical, or nomadic peoples in an activated world-p

romoting Fellowship of a settled life.

Vstrya: a settled person, one belonging to vastra, a productive settlement.
Verezena: literally an enclosure, it stands for the community, the second unit of wo
rld fellowship. (See khvaetu, family and airyaman, fellowship)
Vis: is the settlement formed by a number of demanas, homes. It is the second geog
raphical unit of human settlement. (See demana, house, shoithra, district, dakhy
u,land, and bumi, earth for the other four units)
Vishtaspa, Kavi: The famous sagacious prince who, contrary to other Kavi kings,
joined Zarathushtras divine mission and with his family members, became the forem
ost patron of the Good Religion.
Vohu Manah: literally good mind, good thinking, is the first of Primal Principles o
f Life. It stands for the wisdom and clear thinking required for leading a righteou
s life.
Yama son of Vivahan, a legendary figure in the Aryan lore, stands as the first le
ader of the Aryan migration from northern steppes towards southern lands, saves
the community during the ice age, and suffers a fall because of his pride, arrog
ance, and declaring himself as the god of the world. He is known as King Jamshed/J
amshid in Iranian literature.
Yasna, derived from yaz, to revere, to venerate, to esteem, to honor. It means vene
ration, true service.
English Renderings of Avestan Terms for Easy Reference:
Abode of Songs: see Garo Demna.
Benefactor: see Shaoshyant.
Beneficent: see Hud.
Communion: see Seraosha.
Community: see Verezena.
District: see Shoithra.
Dominion: Khshathra.
Earth: see Bumi.
False gods: see Daeva.
Family: see Khaetu.
Fellowship: see Airyaman, Maga.
God: see Ahura.
gods: see Daeva.
Good Conscience: Daen Vauhi.
Good Dominion: see Khshathra (vohu).
Good Mind: see Vohu Manah.
Good Religion: see Daen Vauhi.
Happiness: see Ushta.
Home: see Demna.
Immortality: see Amerett.
Inspiration: see Seraosha.
Land: see Dakhyu.
Leader: see Ratu.
Life: see Gaya.
Living World: see Gaeth, go.
Lord: see Ahu, Ahura.
Message: see Mthra.
Not-living: see Ajyiti.
Oppressed: Drigu.
Power: see Khshathra.

Precision: see Asha.

Priest: see Karapan.
Prince: see Kavi.
Progressive Immortals: Amesha Spenta.
Progressive Mentality: see Spenta Mainyu.
Radiant happiness: see Usht Rehabilitator: see Vstar.
Righteous: see Ashavan.
Righteousness: see Asha.
Serenity: see Aramaiti.
Settlement: see Vis.
Sorting Bridge: see Chivato Peretu.
Sovereignty: see Khshathra.
Thought-provoker: see Mtrhran.
Though-provoking Message: see Mthra.
Veneration: see Yasna.
Wise: see Mazda.
Wise One: see Mazda.
Wholeness: see Haurvatt.
World: see gaetha, go.
Wrong: see Druj.
Wrongful: see Dregvant.