Yasna 31

Ahunavaitī Gāthā (Yasna 28–34) · The Progress and Struggles of the Cause

These doctrines (therefore) we are earnestly declaring to You as we recite them forth from memory, words (till now) unheard' (with faith) by those who by means of the doctrinal vows of the harmful Lie are delivering the settlements of Righteousness to death, but words which are of the best unto those who are heartily devoted to Ahura.

And if by this means the indubitable truths are not seen in the soul, then as better (than these words) I will come to you all (in my person) with that power, and in that way according to which Ahura Mazda knows and appoints His ruler', that ruler over both the two (struggling) bands, in order that we (in obedience to him), may live according to Righteousness.

And that keenness, that deciding satisfaction, which Thou hast given by (Thy) Spirit', and (Thy) Fire, and by Thy Righteousness (itself) to the two battling (sides), do Thou declare unto us, O Ahura! that vow which is for the seeing (as those endowed with mental light). Yea, do Thou declare this that we may know it, O Mazda! With the tongue of Thy mouth do Thou speak it (that as I preach its mighty truths) I may make all the living believers!

And when the Divine Righteousness shall be inclined to my appeal, and with him all those (remaining ones who are as) Mazda's (own) Ahuras then with the blessedness (of the reward), with (my) Piety and with Thy Best Mind (active within me), I will prays for that mighty Kingdom by whose force we may smite the Lie-demon.

Aye, do Thou tell me that I may discern it, since through (Thy) Righteous Order the better (lot) is given; tell me this that I may know it with (Thy) Good Mind (as it speaks within me), and that I may ponder that to which these my truths belong (and of which my prophet speaks; yea), tell me those things, O Mazda Ahura! which may not be, and which may be.

And that verily shall be the best of all words to Him which the All-(wise one) will declare to me in very deed, that word which is the Mãthra of Welfare and of Immortality (for it proclaims His beneficent power). And to the Great Creator (shall there be) a Realm such as that (whose strength I asked for victory), and which (at the last) shall flourish in its holiness to His (glory)!

(For He has sovereign control.) He who conceived of these (truths of the Mãthra) as their first (inspirer), (and as He thought their existence they (all) as (His) glorious' (conceptions first) clothed themselves in the stars), He is through His understanding the Creator of the Righteous Order. And thus likewise He supports His Beneficent Mind (in His saints). And these (holy creatures) may'st Thou cause to prosper by Thy Spirit (since they are Thine own), O Ahura Mazda! Thou who art for every hour the same!

Therefore, as the first did I conceive of Thee, O Ahura Mazda! as the one to be adored with the mind in the creation, as the Father of the Good Mind within us, when I beheld Thee' with my (enlightened) eyes as the veritable maker of our Righteousness, as the Lord of the actions of life!

Thine, O Ahura! was Piety; yea, Thine, O Creator of the Kine! was understanding and the Spirit, when Thou didst order a path for her (guiding). From the earth's tiller (aided) she goeth (in that allotted way), or from him who was never tiller. (Thy path hath given her choice.)

(But she did not pause in temptation.) Of the two she chose the husbandman, the thrifty toiler in the fields, as a holy master endowed with the Good Mind's wealth. Never, Mazda! shall the thieving nomad share the good creed. (For the Kine's choice would bestow it!)

(And this doctrine was the first of rules to regulate our actions. Yet the opposer speaks beside Thee.) For when first, O Ahura Mazda! Thou didst create the (holy) settlements, and didst reveal the religious laws; and when Thou gavest (us) understanding from Thine own mind, and madest our (full) bodily life, and (didst thus determine) actions (by Thy power), and didst moreover deliver to us (nearer) injunctions whereby (as by a rule) the wisher may place his choices,

(There strife at once arose, and still is raging.) There (beside Thy prophet) the truthful or liar, the enlightened or unenlightened, lifts his voice (to utter his faith), and with devoted mind and heart. (But without hindrance from this striving, or pausing with feeble search, our) Piety steadily questions the two spirits (not here on earth) but (there in the spiritworld) where (they dwell as) in their home.

(Yea, my Piety questions searchingly, for Thou, O Maker! hast Thy view on all; we cannot question lightly.) What questions are asked which are open (permitted to our thoughts), or what questions (are asked) which are furtive (hiding themselves from the light), or (what decision soever we may make, and the man) who for the smallest sin binds on the heaviest penance, on all with Thy glittering eye(s) as a righteous guard Thou art gazing!

This then I will ask Thee, O Ahura Mazda! (as I seek Thy counsel once again). What events are coming now, and what events shall come in the future; and what prayers with debt-confessions are offered with the offerings of the holy? And what (are the awards) for the wicked? And how shall they be in the (final) state of completion?

And I would ask Thee this, O Mazda! (concerning the coadjutor of the wicked): What is the award for him who prepares the throne for the evil, for the evil-doer, O Ahura! for him who cannot else reclaim his life, not else save with lawless harm to the tiller's herd, to the pious husbandman's flock, who speaks no word with lying, (who abjures the Lie-demon's faith)?

Yea, I would ask Thee such a thing as this: How such an one as he who, with wise action, has striven to promote (Thy holy) Rule over house, and region, and province, in the Righteous Order and in truth, how he may become like Thee, O Great Creator, Living Lord? And when he may so become, (this also I would ask), and in what actions living he may so be?

And which of the (religions) is the greater (and the more prevailing as to these questions which thus concern the soul?) Is it that which the righteous believes, or the wicked? (Let then our questionings cease.) Let the enlightened (alone) speak to the enlightened. Let not the ignorant (further) deceive us, (high though he may lift his voice). Do Thou thyself, O Ahura Mazda! declare to us (the truth) as Thy Good Mind's full revealer.

(And you, ye assembled throngs!) let not a man of you lend a hearing to Mãthra, or to command of that sinner (ignorant as he is), for home, village, region, and province he would deliver to ruin and death. But (fly ye to arms without hearing), and hew ye them all with the halberd'!

Let them hear Him who conceived of the Righteous Order for the worlds, the (all)-wise One, O Ahura! For truthful speech He rules with absolute sway over words, and ever free of tongue (to guide us in our way). By Thy shining flame (He doth guide us, Thine altar's flame with its signs of decision and of grace) sent forth for the good of the strivers.

(But, O ye listening men!) he who renders the saint deceived, for him shall be later destruction. Long life shall be his lot in the darkness; foul shall be his food; his speech shall be of the lowest. And this, which is such a life as your own, O ye vile! your (perverted) conscience through your own deeds will bring you!

But Ahura Mazda will give both Universal Weal and Immortality' in the fulness of His Righteous Order, and from himself as the head of Dominion (within His saints). And He will likewise give the Good Mind's vigorous might to him who in spirit and deeds is His friend ", (and with faith fulfils his vows).

And to the wise are these things clear as to the one discerning with his mind (not blinded by the perverter'). With Thy Good Mind and Thy (holy) Kingdom he follows the Righteous Order both in his words and his actions. And to Thee, O Ahura Mazda! such a man shall be the most helpful and vigorous being 2 (for he serves with every power)!