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YASNA XXXIII.
chiefs, and the thronging masses. And let too the sacrificial gifts pour in for offering and worship.
8. He rests at no bare morality for the simple multitude. He knows too well the human foible, therefore he asks with vigour for sacrifice and hymn.
9. Encouraging the two pious chiefs whose souls go hand in hand, he prays that an influence like that of the eternal two' might bear their spirit' (sic) to the shining home of Paradise, it having attained to perfection by the help of the Best Mind of God within it. (For mainyu in this sense compare XLIV, 11.)
10. Asking of Mazda to grant in His love (or 'by His will ') all the happy phases of life which have been, or which shall ever be experienced, he prays that their bodies, that is, their persons, as separate accountable individuals (compare narem narem hvahyâi tanuyê) might flourish in the graces of the Good Mind, the Holy Sovereignty, and the Sacred Order, till they were blessed with the ustå, the summum bonum.
11. He here prays all the grand abstractions, Piety, the Righteous Order (which alone can push on' the settlements), the Good Mind of God within His people, and His kingdom, to turn their mental ears and listen, and listening to pardon.
12. And specifying the one central object of desire, the Thriftlaw, the Avesta of the Ratu, or Saoshyant, he asks Ahura to arise to his help and give him spiritual strength by sustaining him through the inspiring Righteousness and the Good Mind, in an effective invocation.
13. With a spirituality still deeper than his Semitic colleague, he asks, not to see the person of God, but His nature, and especially to be able to comprehend and bring home to his mind what the Sovereignty of God implies with its blessed rewards.' And he asks of Piety as first acquired, practised, and then speaking within him, to reveal the Gnosis, the Insight, that is, the Religion.
14. After the fervent language of the previous verses we may accept verse 14 as a legitimate continuation. Its Zarathustra' may mean I' just as David' is used by the Psalmist for me.' And the language can mean nothing but a dedication of all that he is and has to God, his flesh, his body, his religious eminence, the obedience which he offers in word and deed, inspired by Righteousness, and the Kingdom which he has succeeded in saving and blessing. (I do not think that I have at all exaggerated the grasp and fervour of this section. Less could not be said, if the words are to be allowed their natural weight.)
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