Each stanza of this song contains the translation in italics, a brief commentary, and a closing thought to ponder.
Try reading on stanza each day and pondering upon its meaning.
Of Beneficence and Harmfulness (Good and Evil)
Song 3.1 (Yasna 30.1)
Now I shall speak to those who wish to hear of the two principles, which are of importance even to the wise. I shall also, with reverence for good mind and the good consideration of righteousness, have praises for the Lord, so that you may see brilliant happiness.
Zarathushtra opens a new chapter in his Divine Doctrine—Good and Evil, two important principles that have even perplexed the wise. To understand the problem he keeps in view 1) good mind and 2) the approach to the problem through the Universal Law of Righteousness of precision—two important points for problem solution.
And as usual, he has his praises for God, the guide who leads us by means of our good mind and righteousness to radiant happiness.
The perplexing duality of Good and Evil—the two ever-posing choices in life—can be realized by understanding the Universal Law of Righteousness that governs precise regulation of all matters physical and spiritual.
Song 3.2 (Yasna 30.2)
Hear the best with your ears and ponder with a bright mind. Then each man and woman, for his or her self, select either of the two. Awaken to this Doctrine of ours before the Great Event of Choice ushers in.
Freedom of choice is for all—men and women alike. Zarathushtra is about to expound on his doctrine of good and evil. He wants every person to hear the best, the truth, about this choice. It must be studied with a clear mind. Then a choice between the two is in order. He recommends that before the great choice for one's way of life is made, one should take into consideration the Divine Doctrine presented by Zarathushtra and his companions. The choice of good eventually leads to the practices of good and the rehabilitation of all.
Even the best teachings must be studied clearly with due consideration and in complete freedom without coercion. Zarathushtra does not force this Divine Message upon anyone and only proposes his ideas.
Song 3.3 (Yasna 30.3)
Now, the two foremost mentalities, known to be imaginary twins, are the better and the bad in thoughts, words, and deeds. Of these the beneficent choose correctly, but not so the maleficent.
Beneficence and harm (Good and Evil) are mentalities, not entities. The talk about their being twins is allegorical. One is good, getting better day by day – the progressive good approaching the ultimate good.
The other is bad, a harmful stagnation of development leaving one to focus only upon self.
Both are thoughts in mind and then translated into words and deeds. Beneficence leads one to choose beneficence (good), and maleficence takes one towards harm (evil).
It is the human mind that creates good thoughts, words, and deeds – and the opposites thereof; beneficence begets good, maleficence begets evil based on the choices one makes.
Song 3.4 (Yasna 30.4)
Now, when the two mentalities first got together, they created "life" and "not-living." Until the end of existence, the worst mind shall be for the wrongful, and the best mind shall be for the righteous.
When the two mentalities begin to function, the good creates a fulfilling life but the other degrades it into a wretched living making one live without joy in life. An evil mind turns one to think, talk and do wrong, and grow worse. A brilliant mind builds one into a righteous person. This is the Universal Law. Only a return to the better mentality can save one from a life of malfeasance.
Life is for constructive and joyful living and not for wanton wasting. Wrong choices lead to ever-compounding misery for oneself and for others, whereas the right choices will be continuously rewarding.
Song 3.5 (Yasna 30.5)
Of these two mentalities, the wrongful mentality chose worst actions, and the most progressive mentality, as steadfast as rock, chose righteousness. Therefore, those who would please the Wise Lord, may do so by choosing true actions.
A wrongful mentality chooses worst deeds. It wavers. But the most progressive mentality stands firm in its choice of righteousness. It does not waver at all. Choice is free, but God is pleased when one chooses good to end in good deeds.
The wrongful person will waver in life and suffer the consequences of poor choices. But the ethical person will savor the joy of life in its true essence.
Song 3.6 (Yasna 30.6)
Between these two, the seekers of false gods did not decide correctly, because delusion came to them in their deliberations. Therefore, they chose the worst mind, rushed in wrath, and afflicted the human existence.
Supporters of falsehood do not decide correctly. They are deluded by blind faith and lack the discernment between right and wrong. Choosing wrong means invoking destructive thinking and resorting to wrath that will consequently hurt the world and human life.
Falsehood misguides. Misguidance results in frustration, fury, brute force, and destruction.
Song 3.7 (Yasna 30.7)
But to the person who chooses correctly, comes endurance of body and steadfast serenity through strength, good mind, and righteousness. Of all these, such a person shall be Yours, because he has come fully out of the fiery test.
The person who makes the right choices earns endurance and lasting stability through strength, good mind, and the Universal Law. It is a difficult task and a hard ordeal to get through, but it means to be in communion with God. Enlightenment is a hard-won blessing, and one that requires continuing endurance for life.
Enduring hard choices on the path to righteousness will eventually lead to communion with God.
Song 3.8 (Yasna 30.8)
And when the sinners [wrongful] undergo their punishment, then, O Wise One, the dominion will be realized for them through good mind. Lord, then they shall be taught how to deliver the wrong into the hands of righteousness.
Wrong choice has its harmful (evil) consequences, but as soon as one becomes wise enough to realize the folly, it is over. One is thereafter safe to learn how to replace wrong with right.
There is no eternal punishment for wrongdoing when one realizes the mistake and understands the consequences of wrong actions of the past. It only requires one to submit to rehabilitation by way of choosing the right path.
Song 3.9 (Yasna 30.9)
And may we be among those who make this life fresh! You, lords of wisdom, who bring happiness through righteousness, come, let us be single-minded in the realm of inner intellect.
A solemn prayer, an earnest desire to be among those who renovate life here in this world on a rightful basis. It means continuous progress, ever-fresh joy. Happiness comes when one is not only a wise master, but who also agrees in full with other masters of wisdom.
True and everlasting fulfillment and happiness are achieved by continuous renovation, which is made possible through cooperation with all the wise masters in the world.
Song 3.10 (Yasna 30.10)
Then, indeed, the power of wrong shall be shattered. Then those who strive with good name shall immediately be united in the good abode of good mind and righteousness of the Wise One.
Continuous renovation of life means removal of the wrongful people in power. It means instant unity and close cooperation in a divine state where the good mind and righteousness work together.
To live rightly with Wisdom in the domain of the good mind and wisdom, refresh life by undoing wrongs and removing the wrongdoers from lordship or leadership.
Song 3.11 (Yasna 30.11)
If you understand the two principles of prosperity and adversityestablished by the Wise One, which are a long suffering for the wrongful and a lasting good for the righteous; you shall, then, enjoy radiant happiness.
The Divine principle is that Good and Evil mean prosperity and adversity. The wrongful suffer long and the rightful enjoy eternal good. If one understands this simple point, he or she will be happy and radiate happiness to others.
You reap what you sow: ‘Beneficence begets good’, ‘harmfulness begets evil’, and selfless good deeds bring joy to oneself and to others.
We invite your comments on these Gathas so that our insights might teach one another.
Next Installment (WHEN PUBLISHED): ZARATHUSHTRA'S WORK: The Gathas - Song 4
Previous Installment (WHEN PUBLISHED): ZARATHUSHTRA'S WORK: The Gathas - Song 2
Source: The Gathas - Zarathushtrian Assembly See the index on the left of the page for the Song labeled in the title of this article.
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