| Continuing the rivalry between Aryan tribes, at a time when the Kavis (Seers) were battling to establish a great empire and all peace and security was lost, Zarathushtra, son of Pourushaspa from the Spitama clan, lived in Kharazm (today northern Uzbekistan) where he had inaugurated his campaign against war and violence.
The name Zarathushtra means the “Golden Camel.” In Kharazm and other parts of Asia, the camel was a highly important animal. The camel transported people places to places, carried heavy loads, provided milk, its skin made protective clothing and rugs, and its fur made veils and cloths. For these reasons, humans held high respect for camels, and for the names of their children they would attach this animal name as a suffix. An example of this would indeed be the name, Zarathushtra (‘zarath’ means “Golden” and ‘ushtra’ means “Camel”). Also, the horse was a very beneficial animal and people attached this animal name as a suffix to the names of children. For instances, we read names such as Vishtaspa, Urunataspa, Jamaspa, Pourushaspa, and Kereshaspa. Cows had a significant respect, as it would provide milk, grazes the lands, its meat was eatable, and its skin made fine shoes and rugs. For this reason, we read names such as Gayumata or Gayumadpan. For the dog, we read names like Spaka and Shkida. Therefore, attaching the names of animals as prefixes or suffixes to the names of children was a common practice. Among the Arabs, we hear names such as Asad (lion) and Fahd (leopard), and we know for a fact that Kalb (dog) was the name of a legendary Arabian tribe. Whoever was amongst this tribe held the prefix of Kalbi for their names. For the Iranians, the girls were named after animals, birds and flowers, and such a practice still exists up to this date. After this observation, it is to little surprise that the name Zarathushtra is associated with the camel. The name Zarathushtra, interpreted as the Golden Camel, is perhaps the best evidence proving the Iranian prophet to be a historic character rather than a fiction character with a holy name, similar to Jesus (the savior).
Research of Ancient Iran failed to establish a consistent date for Zarathushtra. His date ranges from 6,000 years BCE to during the reign of Darius the Great. The Avesta during the reign of Shapur Shah II Sassanian claimed Zarathushtra to be from Azarbaijan during 7th to 6th century BCE. This claim relates to the history of Azarbaijan, in particular after the fall of the Archaemenian dynasty, Aturpat (Atropates), the independent sovereign during the Median rule, remained independent from the rule of Alexander the Macedonian. The name Azarbaijan today was an alteration of Aturpatgan or Aturpatik (Atropatene), which came from its first independent sovereign Atropates. As Azarbaijan remained independent from foreign rule, its fire temples and holy religion remained pure. For this reason, the name Azarbaijan means the “Protectors of Azar (Fire)”. After a long period, the Sassanian dynasty saw the people of Azarbaijan as the purest and thus associated Zarathushtra with the people of Azarbaijan. Why it was claimed that Zarathushtra existed near the fall of the Median rule is uncertain, however we may conclude from this theory that Zarathushtra followed his campaign from eastern Iran westward and settled in Azarbaijan.
This theory of Zarathushtra living in Azarbaijan, which was added to the Avesta during the 4th century C.E., provides many contradictions. To begin with, historic evidence provides that the date of Zarathushtra was prior to the Iranian migration into the central Iranian plateau. The language dialect provided in the Gatha resembles that of eastern Iran. Not until 9th century BCE did the Iranians recognize the Assyrian empire. If Zarathushtra were to reside in Azarbaijan, he must have had a significant amount of knowledge regarding the Assyrian civilization. This theory provided the date of Zarathushtra to be 6th century BCE, at a time when the Median kingdom was at its peak. In his hymns, Zarathushtra must have acknowledged the Median kingdom or kings. Zarathushtra only spoke of the Kavis, Karapans, and Usigs, the high-ranking positions in which constituted the ancient tribal kingdoms in eastern Iran. The only king or leader acknowledged in his hymns was Yima, son of Vivanght (Jamshid, son of Houshang), which existed prior to the Iranian migration into the central Iran. Jamshid is acknowledged in a way such that he existed not too long before Zarathushtra. The names of places that Zarathushtra spoke of in no way resembles the names of places during the Median kingdom. Zarathushtra himself indicated to have begun his campaign in Kharazm and continued to Bactria. Zarathushtra existed so far from western Iran, Mesopotamia, and Asia Minor such that he failed to acknowledge a single site of that region. Near the end of the 2nd millennium BCE the only source of communication between the Iranians of eastern Iran and Iranians of western Iran was the Elamite merchant caravans. When Zarathushtra remembers Elam, he identifies it as “the seventh continent” and claims the unjust land to be ruled by Angra-Maniyu (Ahriman). Zarathushtra accuses the unjust Kavis to be evil products from the seventh continent (Elam):
YASNA 32, HYMN 3-5
(Zarathushtra) -- But ye, ye Daevas all, and he that highly honors you, are the seed of Bad Thought -- yes, and of the Lie and of Arrogance, likewise your deeds, whereby ye have long been known in the seventh region of the earth.
For ye have brought it to pass that men who do the worst things shall be called beloved of the Daevas, separating themselves from Good Thought, departing from the will of Mazda Ahura and from Right.
Thereby ye defrauded mankind of happy life and immortality, by the deed which he and the Bad Spirit together with Bad Thought and Bad Word taught you, ye Daevas and the Liars, so as to ruin (mankind).
The names of places identified in the Avesta hold no historic grounds and must have changed prior to the 6th century BCE. Furthermore, the prominent Saka and Dahah tribe of the 7th century BCE, which at the time existed in that region (Turan), is nowhere to be acknowledged by the hymns of Zarathushtra. Rather than the Saka tribe, he speaks of the Turahya tribe of Turan. The Saka tribe at a later date branched off from the Turahya tribe, and migrated and settled near Sistan.
The Archaemenian era dates Zarathushtra back to 6,000 years prior to the establishment of the Archaemenian dynasty. This theory comes from Greek records that based this theory according to what the Greeks heard in their encounter with the Persians. Nevertheless, the more reliable historic evidence provides that Zarathushtra existed sometime between 1300 to 1200 BCE near the southern port of the Aral Sea in Kharazm. This evidence is primarily based the hymns of Zarathushtra himself who started his campaign in Kharazm and continued to Bactria.
The Teachings of Zarathushtra
As mentioned before, the wars of ancient times were primarily religious wars with armies united under the Almighty Gods. The mind of the people was enslaved to the religious/political ruler and, by belief of battling in Gods’ wills, spilled blood, looted and massacred the communities of enemies. The prime factor in which equipped religious/political rulers to lead innocent lives into bloody wars for greed and power was the worship of multiple gods and ideological differences. A ruler believed the God he worships is the Almighty and other worshipped Gods are false. To elaborate on this, the ruler would then wage war in the favor of his God to destroy and eliminate other worshipped Gods. Such evil occurrences were very frequent in the regions of Mesopotamia, Egypt, Shem, and Elam.
Zarathushtra was the first to acknowledge this source of differences, which had led to vengeance, bloodshed and destruction. He held an ambition of eliminating ideological differences by uniting the people under a monotheistic ideology. His goal was to teach humanism to the people. His idea had played a vital influence on human society for centuries after his death. His speech and charisma was flawless. He made hymns of his teachings of monotheism so humanity may forever remember and recite his words. He confirmed, in this world there is only one God who is creator, nurturer, caring, compassionate and humanist, and those who wage war to install their belief in God are deceiving demon-worshippers who drive humanity towards pain and suffering.
As mentioned before, the Aryan gods were worshipped amongst two factions, the Asuras and Daevas, in which eventually the Iranian tribes worshiped the Asura gods while the Indian tribes worshipped the Daeva gods. In the language dialect spoken by Zarathushtra and his people, the word Asura was pronounced Ahura. For Iranians, Asura or Ahura were single, bachelor gods in the sky.
Zarathushtra proclaimed, Ahura Mazda has the God of Truth who is the creator, nurturer, caregiver, and all powerful, and all other gods were demons and enemies of humans. He claimed Ahura Mazda had chosen him to send his message of prosperity and salvation to humanity so that war, bloodshed and destruction may come to an end. Zarathushtra was assigned to bring God’s message to the people so that love, brotherhood, peace and security may once again return to the world. He relayed this message as follow:
YASNA 45, HYMN 1-6
I will speak forth: hear now and hearken now, ye from near and ye from far that desire (instruction). Now observe this in your mind, all of you, for he is revealed. Never shall the false Teacher destroy the Second Life, the Liar, in perversion by his tongue into evil belief.
I will speak of the Spirits twain at the first beginning of the world, of whom the holier spoke thus to the enemy: "Neither thought, nor teachings, nor wills, nor beliefs, nor words, nor deeds, nor selfs, nor souls of us twain agree".
I will speak of that which Mazda Ahura, the all-knowing, revealed to me first in this (earthly) life. Those of you that put not in practice this word as I think and utter it, to them shall be woe at the end of life.
I will speak of what is best for the life. Through Asha I have come to know, O Mazda, who created it (the life), the father of active Good Thought: but his daughter is the good-working Armaiti. The all-observant Ahura is not to be deceived.
I will speak of that which (he), the Holiest declared to me as the word that is best for mortals to obey; while he said: "they who for my sake render him obedience, shall all attain unto Welfare and Immortality by the actions of the Good Spirit [Spenta Mainyu -JHP]" - (he) Mazda Ahura.
I will speak of him who is the greatest of all, praising him, O Right, who is bounteous to all that live. By the holy spirit let Mazda Ahura hearken, in whose Adoration I have been instructed by Good Thought. By his wisdom let him teach me what is best,
YASNA 30, HYMN 1-3
Now I will proclaim to those who will hear the things that the understanding man should remember, for hymns unto Ahura and prayers to Good Thought; also the felicity that is with the heavenly lights, which through Right shall be beheld by him who wisely thinks.
Hear with your ears the best things; look upon them with clear-seeing thought, for decision between the two Beliefs, each man for himself before the Great consummation, bethinking you that it be accomplished to our pleasure.
Now the two primal Spirits, who reveal themselves in vision as Twins, are the Better and the Bad, in thought and word and action. And between these two the wise ones chose aright, the foolish not so.
Zarathushtra had personally stated the philosophy of his prophetic mission in the Gatha:
YASNA 29, HYMN 1-11
Unto you wailed the Ox-soul, "For whom did ye fashion me? Who created me? Violence and rapine (and) savagery hath oppressed me, and outrage and might. I have no other herdsman than you; prepare for me then the blessings of pasture."
Then the Ox-Creator asked of the Right: "Hast thou a judge for the Ox, that ye may be able to appoint him zealous tendance as well as fodder? Whom do ye will to be his lord, who may drive off violence together with the followers of the Lie?"
To him the Right replied: "There is for the Ox no helper that can keep him away. Those yonder have no knowledge how right-doers act towards the lowly".
(The Ox-Creator): "Strongest of beings is he to whose help I come at call".
(Asha) "Mazda knoweth best the purposes that have been wrought already by demons and by mortals, and that shall be wrought hereafter. He, Ahura, is the decider. So shall it be as he shall will."
(The Ox-Creator) "To Ahura with outspread hands we twain would pray, my soul and that of the pregnant cow, so that we twain urge Mazda with entreaties. Destruction is not for the right-living, nor for the cattle-tender at the hands of Liars."
Then spake Ahura Mazda himself, who knows the law with wisdom: "There is found no lord or judge according to the Right Order for the Creator hath formed thee for the cattle-tender and the farmer."
This ordinance about the fat hath Ahura Mazda, one in will with Right, created for cattle, and the milk for them that crave nourishment, by his command, the holy one.
(The Ox and Cow:) "Whom hast thou, O Good Thought, among men, who may care for us twain?"
(Vohu Manah:) He is known to me here who alone hath heard our commands, even Zarathushtra Spitama; he willeth to make known our thoughts, O Mazda, and those of the Right. So let us bestow on him charm of speech.
Then the Ox-Soul lamented: "That I must be content with the ineffectual word of an impotent man for my protector, when I wish for one that commands mightily! When ever shall there be one who shall give him (the Ox) effective help?"
(Zarathushtra:) Do ye, O Ahura, grant them strength, and O Asha, and O Good Thought, that dominion, whereby he (the Savior) could produce good dwellings and peace. I also have realized thee, Mazda, as the first to accomplish this.
"Where are Right and Good Thought and Dominion? So, ye men, acknowledge me, for instruction, Mazda, for the great society."
(The Ox and Cow:) "O Ahura, now is help ours, we will be ready to serve those that are of you."
Since Ahura Mazda assigned this prophetic mission to him, Zarathushtra entitled himself as Zayuta, the religious leader, and inaugurated his campaign with beautiful hymns entailing the message of God. He acknowledged his mission to bring truth and honesty to the people and struggle against the ill-minded oppressors until peace and brotherly love is established, and vengeance and hatred is exterminated. He promised to sacrifice his life and continue his campaign of Good Thoughts, Good Words, and Good Deeds until the last breathe.
When we read the Gatha, we see Zarathushtra as a human in which suffers from the pain of humanity and strives to cures this pain by guiding the people to salvation. Seeing this mission from beyond the strength a single person or group of people, Zarathushtra reached out to the creator for help to destroy war, hatred, bloodshed, and greed. Zarathushtra observes defeat, as the society was enslaves to the Kavis, Karpans, Usijs, and Gerehmas, and for this defeat Zarathushtra suffers from pain.
The prophetic mission of Zarathushtra was an aim to rescue all oppressed humans of the world. Typically, a “prophet” came forth for the salvation of his or her own tribe. Not only was their prophetic mission only relevant to their own tribe but also praised the expulsion and execution of other tribes. Moses, who was chosen among the Israelites, was to only free the Israelites from the Pharaoh and lead his people to a land where they can enjoy freedom. Moses not only had no care for people of other tribes but also deemed them as enemies of God and banished them from the home of the Israelites. As for Zarathushtra, on the other hand, nowhere in the Gatha do we read Zarathushtra’s sole mission to rescue only his clan, the Spitama, however he spoke out to all oppressed people of the world to seek the truth and separate themselves from the devil worshippers hidden under the garments of religious and political leadership.
YASNA 31, HYMN 3
What award Thou givest through the (holy) Spirit and through the Fire and hast taught through Asha, to both the parties, and what the decision is for the wise, this do Thou tell us, Mazda, that we may know, even with the tongue of Thine own mouth, that I may convert all living men.
YASNA 28, HYMN 11
I would thereby preserve Right and Good Thought for evermore, that I may instruct, do thou teach me, O Mazda Ahura, from thy spirit by thy mouth how it will be with the First Life.
YASNA 28, HYMN 4
I who have set my heart on watching over the soul, in union with Good Thought, and as knowing the rewards of Mazda Ahura for our works, will, while I have power and strength, teach men to seek after Right.
YASNA 47, HYMN 6
Through this holy Spirit, Mazda Ahura, and through the Fire thou wilt give the division of good to the two parties, with support of Piety and Right. This verily will convert many who are ready to hear.
Another interesting point in the teachings of Zarathushtra in which we do not see in other religions is the praise and worship for the creations of God. In the Avesta, we reads hymns that praise the sun, moon, stars, rivers and water, trees, mountains, fire and other aspects of nature, including animals such as the cow. According to the teachings of Zarathushtra, the worship of nature is equivalent to the worship of Ahura Mazda. Every creation on Earth is a creation of God and thus is praiseworthy. God placed these pure creations for the joy and happiness of people, so in return humans may acknowledge, praise, and worship their Lord.
Zarathushtra is a person who sends love to all creators, and desires comfort not only for humans but for all creatures as well. Zarathushtra sees humans as peaceful and loving, and believes in nature they are pure-thinkers and righteous. In contrast, the Sumerian religion sees humans naturally as deviant and sinful. According to the teachings of Zarathushtra, the demons lure humans into deviance and destroy all peace and comfort. When the Kavis were at war with other one another the Kavis, Karpans, Grehmas and Usigs lured the people into war, and Zarathushtra saw this act as the enslavement of the free mind and destruction of peace and comfort.
With the ambition of eliminating war and violence, Zarathushtra continued his defiant campaign against the high-ranking demons of society. He condemned their drunken banquets, spoiled mockery, and slaughter of innocent animals. He deemed the sacrifice rituals as a cruel attack against the valuable animals of society, which have provided for much service and nutrition to humans. He was strongly opposed to any intoxication or drunkenness, and boycotted any sort of stimulating beverages or mind-effecting smoke. He believed those lost souls who drink and, for the joy of the Daevas, dance and prepare sacrifice rituals are demon-worshippers whom bring disappointment to the Lord.
Zarathushtra believed humans at birth are pure and oppose wrongdoers, and, if it were not for the existence of deceiving liars and con artists, humans would forever follow good deeds and embrace in loving relationships. All wrong and evil are products exported from the seventh region (Elam), which lure humans into evil acts for their own profits. These thoughts of evil are created and distributed by Angra-Maniyu (Evil Thought), who is the twin of Spenta-Maniyu (Holy Thought). Angra-Maniyu leads humans to corruption, lies and devastation while Spenta-Maniyu leads humans to good, justice and purity. A wise person, who follows Spenta-Maniyu and strives to establishment warmth and peace in the community, will be rewarded by the Lord an eternity of bliss and happiness in the afterlife. However, an unwise person, who follows Angra-Maniyu and performs evil deeds and destroys the peace and security of others, will suffer in the eternal life.
An interesting factor regarding the teachings of Zarathushtra is that at his time it was completely revolutionary and apart from past rulers or prophets of his tribe. For instance, in the Sumerian tribe, new prophets followed the lineage of past prophets from amongst their own tribe and reformed their obsolete ideologies. Additionally, Moses of the Hebrew tribe was the follower of Jacob, Isaac, and Abraham. Jesus appeared from the same tribe as Moses and reformed Judaism. The prophet of Islam proclaimed himself the following and final prophet of this tribe and made clear the holy book of Judaism and Christianity is inseparable from the Koran. Zarathushtra, in a revolutionary movement, condemned past prophets as demons and deceivers. The teachings of Zarathushtra were completely revolutionary and challenged the existing religion practiced by the common people.
The Principles of the Religion of Zarathushtra
The teachings of Zarathushtra are presented with three main principles: Monotheism (Belief in Ahura Mazda), Choice (Freedom to Decide), and Consequence (the Aftermath of Human Action).
Monotheism
In pursue of eliminating polytheism, Zarathushtra provided that there is only one Lord and that is Ahura Mazda. Zarathushtra recites Ahura Mazda in the Gatha as follows:
YASNA 28, HYMN 5
O Asha, shall I see thee and Good Thought, as one that knows? (Shall I see) the throne of the mightiest Ahura and the following of Mazda? Through this word (of promise) on our tongue will we turn the robber horde unto the Greatest.
YASNA 28, HYMN 7
Grant, O thou Asha, the reward, the blessing of Good Thought; O Piety, give our desire to Vishtaspa and to me; O thou Mazda and King, grant that your Prophet may command a hearing.
YASNA 31, HYMN 2
If by reason of these things the better path is not in sight for choosing, then will I come to you all as judge of the parties twain whom Ahura Mazda knoweth, that we may live according to the Right.
YASNA 31, HYMN 8
I recognize Thee, O Mazda, in my thought, that Thou the First art (also) the Last -- that Thou art Father of Vohu Manah; -- when I apprehend Thee with mine eye, that Thou art the true Creator of Right [Asha], and art the Lord to judge the actions of life.
YASNA 31, HYMN 17
Which is the greater -- what the follower of Asha or what the follower of Druj believe? Let him that knows inform the wise; no longer let him that knows nothing deceive. Be to us, O Mazda Ahura, the Teacher of Good Thought.
YASNA 33, HYMN 5
I who would invoke thy Obedience as the greatest of all at the Consummation, attaining long life, and the Dominion of Good Thought, and the straight ways into Right, wherein Mazda Ahura dwells.
YASNA 33, HYMN 8
Consider ye my matters whereon I am active, O Good Thought, my worship, O Mazda, towards one like you, and O Right, the words of my praise. Grant, O Welfare and Immortality, your own everlasting blessing.
YASNA 33, HYMN 11
The most mighty Ahura Mazda, and Piety, and Right that blesses our substance, and Good Thought and Dominion, hearken unto me, be merciful to me, when to each man the recompense comes.
YASNA 34, HYMN 7
Can they be true to thee, O Mazda, who by their doctrines turn the known inheritances of Good Thought into misery and woe [usheuru?]. I know none other but you, O Right, so do ye protect us.
YASNA 43, HYMN 2
and it shall be for him the best of all things. After his longing for bliss may one be given bliss, through the provident most holy spirit, O Mazda, even the blessings of Good Thought which thou wilt give through Right all the days with joy of enduring life.
YASNA 43, HYMN 4-5
Then shall I recognize thee as strong and holy, O Mazda, when by the hand in which thou thyself dost hold the destinies that thou wilt assign to the Liar and the Righteous, by the glow of thy Fire whose power is Right, the might of Good Thought shall come to me.
As the holy one [spenta] I recognize thee, Mazda Ahura, when I saw thee in the beginning at the birth of Life, when thou madest actions and words to have their meed -- evil for the evil, a good destiny for the good -- through thy wisdom when creation shall reach its goal.
YASNA 43, HYMN 7
As the holy one I recognized thee, Mazda Ahura, when Good Thought came to me and asked me: "Who art thou? to whom dost thou belong? By what signs wilt thou appoint the days for questioning about thy possessions and thyself?"
YASNA 44, HYMN 7
This I ask Thee, tell me truly, Ahura. Who created together with Dominion the precious Piety? Who made by wisdom the son obedient to his father? I strive to recognize by these things thee, O Mazda, creator of all things through the holy spirit.
YASNA 45, HYMN 3
I will speak of that which Mazda Ahura, the all-knowing, revealed to me first in this (earthly) life. Those of you that put not in practice this word as I think and utter it, to them shall be woe at the end of life.
YASNA 46, HYMN 6
But whoso when thus approached should refuse his aid, he shall go to the abodes of the company of the Liar. For he is himself a Liar, who is very good to a Liar, he is a righteous man to whom a righteous man is dear, since thou hast created men's Selves in the beginning, O Ahura.
YASNA 46, HYMN 9
Who is it, the faithful man he, who first taught that we honor thee as mightiest to help, as the holy righteous Lord over action? What thy Right made known, what the Ox-Creator made known to Right, they would fain hear through thy Good Mind.
Zarathushtra taught that all people are creations from one God, therefore all are brothers to one another and must endeavor towards the happiness of each other. Establishing a clean community was a priority for the well being of humans.
A topic that has always driven researchers to the religion of Zarathushtra is how the prophet has referred to God and the Truth has one, meaning God is the Truth and the Truth is God, and how humans may reach it by good thoughts, good words, and good deeds. In other religions where an image of God and his environment is drawn, Zarathushtra for the first time drew God as an invisible existence. It is stated throughout the Gatha that Ahura Mazda has a place in the hearts of all those pure-minded individuals who do good deeds.
Choice
According to Zarathushtra, humans are free creatures with the world given to them to be protected by them. For this, humans have a great responsibility to worship God, praise the angels, guide others to the truth, and separate people from greed, lies, hatred and vengeance. Humans must give every effort to build the path towards good and honesty, and fight against evil lies and war.
Zarathushtra claimed humans are subjected to reward or punishment for every action taken. Therefore, those who perform good deeds and seek the happiness of others, Ahura Mazda will become delighted and prepare an afterlife of greatness and joy for those people. According to Zarathushtra, one’s actions of speech, thought and deeds today in this world will decide their destination in the afterlife. He claimed the Kavis and Karpans, whom have lured the people into evil and drawn the society into lies and corruption, will be destined to a dreaded afterlife with pain and suffering.
When we read the Gatha, we come to the understanding that God placed the world into the hands of mankind to treasure and nurture by battling against the forces of Ahriman (lies, vengeance, deception). Since the creator seeks the safety and well being of society, mankind must strive to protect justice and freedom by taking active measures against despotic rulers.
In the teachings of Zarathushtra, man is created with two archangels aside him, Spenta-Maniyu and Angra-Maniyu. At the time of creation, man was given the power to distinguish both archangels. He is free to follow the archangel of his choice. If he is to choose to follow Spenta-Maniyu, he will achieve tranquility not only for himself but for those around him as well. However, if he chooses to follow Angra-Maniyu, he and those around him will suffer pain and agony. He is completely free to choose the path of his desire. For this freedom, he holds a strong degree of responsibility to choose the correct path and to distance himself from the wrong path, because Ahura Mazda follows those on the correct path and protects them from harm’s way. The Lord has given man the capability to make the correct choice and support the goodness in this world. Man understands that good brings pleasure and bad brings suffering, thus he is responsible to make the correct choice. This is a mandatory responsibility in which throughout the Gatha is strongly emphasized.
Goodness according to the teachings of Zarathushtra is the faith and worship of God, preservation of all its creations, care and affection towards humans and animals, strive in pursue of civilization, live with thy neighbor in peace and harmony, avoid war and vengeance, help those in need, struggle against evil, and endeavor towards happiness.
Zarathushtra believes that good and evil is intertwined all around, and humans have to distinguish the difference. Therefore, he teaches the people to follow the goodness in their hearts and to act in favor of Ahura Mazda in pursue of salvation. Acts that would be classified as bad deeds are: failure to acknowledge Ahura Mazda, misguiding and deceiving others, war, vengeance, hatred, bloodshed, killing people and animals, intoxicating beverages, drunken feasts with dancing and animal sacrifices. The following bad deeds will be punishable in the afterlife. Those who have chosen the religion of the Gerehmas have chosen a path to the dark side. No person is permitted to follow the path to the dark side because they were forced to. Humans are given the power to make choices, thus they must choose their path carefully and wisely. Therefore, humans are fully responsible for the choices they make and must deal with the consequences in the afterlife.
Consequence
Zarathushtra aimed towards establishing a society based on love and equality. Devotion is a primary attribute in which resists humans from pain and attracts them to joy. He believes a devoted person sets his or her mind, speech, and deeds in the righteous path. Zarathushtra forbids any brand of support for war and hostilities.
YASNA 31, HYMN 18-19
Let none of you listen to the words and commands of the follower of the Druj; for he brings house and clan and district and land into misery and destruction. Resist them with weapon!
To him should we listen who has understood Asha, to the wise Healer of Life O Ahura, who can or will establish the truth of the words of his tongue, when through Thy red Fire, O Mazda, the assignment (of rewards) is made to the two parties.
Since by nature humans strive for the comfort of others, Zarathushtra teaches that people must devotedly pray to pure-minded individuals similar to how a sheep is devoted to its Shepard. Praise to pure-minded individuals in actually is praise to Ahura Mazda and his orders. Those who choose the correct path are following a path towards Ahura Mazda. As mentioned before, in the religion of Zarathushtra, God and the Truth are one.
In reality, Zarathushtra seeks to mold human behavior into God-like. Those who are pure-minded and practice good deeds have hearts of Ahura Mazda, and follow a righteous path towards leading to the Lord. Humans recognize and see God through their hearts. According to the Sumerian belief, humans cannot see their God however God chooses a particular human (the prophet) to relay his message. For those who do not believe in God, the prophet addresses pain until the unbeliever surrenders. In contrast, in the religion of Zarathushtra, each and every individual is in communication with God through a pure mind and good heart.
A key difference between the religion of Zarathushtra versus the Sumerian religions is that the Sumerian religions entail the surrender of free will and choice. These religions order humans to pray, fast, give incentives to their religious leaders, pilgrimage to holy temples, and perform sacrifice rituals. The teachings of Zarathushtra, in contrast, entail a humanistic ideology. Zarathushtra recapitulated this humanistic ideology into three primary principles: Good Thoughts, Good Words, and Good Deeds. Farming, building homes, establishing a clean community, and preserving justice are amongst the humanitarian goals inscribed in the teachings of Zarathushtra. In other words, religion is where good deeds brings good to the people while bad deeds brings bad to the people. To realize God is to realize what is good and what is bad. The true difference between Zarathushtra and the Sumerian religions now becomes evident. Zarathushtra proposes good deeds for the happiness of Ahura Mazda, while the Sumerians perform good deeds due to their fear of God. In the Sumerian religions, the act of praying is an act to be dedicated to only God. In contrast, in Mazdayasna praying is a song of gratitude towards all good in the world.
In the religion of Zarathushtra, the prime goal for humans is to live a peaceful and comfortable life in this world, a long and healthy life in the afterworld, and to see Ahura Mazda. Man may attain all this by preserving good and destroying bad character. Man is responsible for every one of his actions and will be subjected to either reward or punishment based on his actions. On Judgment Day, the two groups (the good and the bad) will be separated, and one group will attain an eternal life of happiness while the other suffers for all eternity.
YASNA 49, HYMN 4
They who make the increase of violence and cruelty with their tongues, the foes of cattle-nurture among its friends; whose ill deeds prevail, not their good deeds: these (shall be) in the house of the Daevas, (the place for) the Self of the Liar.
YASNA 33, HYMN 2-3
Whoso worketh ill for the liar by word or thought or hands, or converts his dependent to the good -- such men meet the will of Ahura Mazda to his satisfaction.
Whose is most good to the righteous man, be he noble or member of the community or the brotherhood, Ahura -- or with diligence cares for the cattle, he shall be hereafter in the pasture of Right and Good Thought [Asha and Vohu Manah].
YASNA 43, HYMN 1-3
To each several man, to whom Mazda Ahura ruling at his will grant after the (petitioner's) will, I will after his will that he attain permanence and power, lay hold of Right - grant this, O Piety, - the destined gift of wealth, the life of the Good Thought,
and it shall be for him the best of all things. After his longing for bliss may one be given bliss, through the provident most holy spirit, O Mazda, even the blessings of Good Thought which thou wilt give through Right all the days with joy of enduring life.
May he attain to that which is better than the good, who would teach us the straight paths of blessedness in this life here of the body and in that of thought - true paths that lead to the world where Ahura Mazda dwells - a faithful man, well-knowing and holy like thee, O Mazda.
YASNA 46, HYMN 11
By their dominion the Karapans and the Kavis accustomed mankind to evil actions, so as to destroy Life. Their own soul and their own self shall torment them when they come where the Bridge of the Separator is, to all time dwellers in the House of the Lie.
YASNA 49, HYMN 11
But these that are of an evil dominion, of evil deeds, evil words, evil Self, and evil thought, Liars, the Souls go to meet them with evil food; in the House of the Lie they shall be meet inhabitants.
The Holy Immortals in the Religion of Zarathushtra
Zarathushtra claimed by maintaining good character, one would reach a joyful eternal life alongside Ahura Mazda. In order to maintain good character, an attribute projected by each and every immortal would be required. Ahura Mazda is the one being that holds all attributes projected by the immortals (i.e. the Lord is all the immortals combined into one). By preserving each attribute, humans would establish a path to the respective immortal. In order for man to reach heaven, he must have acquired and maintained all attributes given to him by the immortals. The Holy Immortals are Vohumanah, Asha, Khashtra, Armayiti, Hayurvatat, Ameretat, and Sroasha.
Vohumanah comes from the word vohu (good) and manah (mind). Therefore, the name Vohumanah means “Good Mind” or “Good Thought.” In the later stages of Mazdayasna, this name was translated into Good Thoughts, Good Words, and Good Deeds. Vohumanah sends an attribute of pure mind in which entails passion for the Creator and love for humanity. Those who think and perform like Vohumanah are virtually immune to the jealousy, greed, and sin from the Daevas. The existence of Vohumanah helps humans incorporate good thoughts in their minds, which as a result would lead to good words and good deeds. Today, the name Vohumanah has been changed to Bahman, the 11th month of the year.
Asha encompasses justice, equality, righteousness, and truth. Those who perform good thoughts travel through the matrix of Asha and then receive their reward. He works similarly to a mathematically function with human action received as its parameter. Asha is always alongside Vohumanah and this causes humans to make the right decision. Therefore, humans must be just and righteous, and must act in the best interest of the society. Today, the name Asha, or Asha Vahishta, has been changed to Ordibehesht, the 2nd month of the year.
Khashtra is the strength and leadership acquired from good deeds. He is always alongside Vohumanah and Asha, because the leader or ruler must always be sympathetic, humanist, just and honorable. Khashtra may be translated literally as King, or Shah. This word has transformed to words like Khashtrita, Khshaitiyah, Khosrow, Akhshayd, Afshin, and of course Shah through the ages. It is said in the Gatha that with aid from Khashtra and Vohumanah, humans may combat and destroy deception. The philosophy of Ancient Iran saw religion and government as both twins in which are inseparable. In other words, the goals of peace, comfort, prosperity, and equality sought by religion must be enacted by a devoted, honest, and moral rule. Today, the name Khastra, or Khashtra Airinya, has been changed to Shahrivar, the 6th month of the year.
Armayiti symbolizes modesty and devotion. She is the fertile land granted to the creatures on Earth. Those who follow Armayiti are dedicated people who are always at the service of those in need. The character of trust and honesty derives from Armayiti. She removes doubt from humans when they are in search for the right choice. Today, the name Armayiti, or Spenta Armayiti, has been changed to Esfand, the 12th month of the year.
Hayurvatat symbolizes health and fitness. Devoted humans must follow Hayurvatat in order to have the proper physical condition when combating against evil, because an unhealthy human cannot think or act straight. A healthy mind comes with a healthy body. Hayurvatat grants this particular attribute to humans. Therefore according to Zarathushtra, humans must care for their health and fitness. Today, the name Hayurvatat has been changed to Khordad, the 3rd month of the year.
Ameretat symbolizes immortality and eternity. Those who are pure-minded, God-caring, humanist, honest, faithful, devoted, modest and loving will be granted the attribute of eternity and immortality in heaven. Since death is an inescapable end for all humans, humans must strive to build God-like characteristics so they may enjoy an immortal life for all eternity in heaven. Today, the name Ameretat has been changed to Amordad, the 5th month of the year.
Sroasha is the internal voice we call conscience. Those who follow Sroasha and listen to their conscience have a golden heart and are of God’s favorites. Soasha defends humans from making the wrong decisions and guides them to the light of truth.
Of the entire characteristics associated with the Holy Immortals, Vohumanah is by far the most important as his name has been mentioned on numerous occasions in the Gatha. Vohumanah’s arch nemesis is Druj (Dorouq), who brings deception and lies in this world. Druj, an ancient Iranian female demon, alongside horny men causes evil and mischief. The Daevas possess the attribute of Druj, and Zarathushtra aims to guide humans not to be tempted by her. If the ruler is not worthy and sides with Druj, the society is plundered into corruption and the people suffer with pain and agony.
The Publication of the Religion of Zarathushtra
Zarathushtra held an ambition to eliminate lies, corruption, dictatorship, and to establish justice, order, love, and equality. He disapproved polytheism and claimed that there is only one unique God, Ahura Mazda. Polytheism brought differences amongst tribes, which consequently led to wars and bloodshed. Zarathushtra sought to eliminate war and bloodshed by uniting people of all tribes under peace and harmony.
If Zarathushtra avoided intoxicating beverages, this was due to drunken warriors causing rage and destruction. These intoxicating beverages were believed to have the spirit of Indra or Varahram, whom are the gods of war and burning. The reason for this belief is as people drank, their body heat rose and they became utterly fearless. This cultural practice of drinking was adapted by the Qezelbash tribe, of the Tatar race, during the Safavi era, as they distributed intoxicating drinks to all warriors and pursued a campaign of rape, plunder, torture, massacre and fear. Zarathushtra claimed in order to make God satisfied one must avoid these intoxicating beverages.
Zarathushtra proclaimed a struggle against dictatorship and the deceiving religious clerics, and defiantly aimed towards guiding the people towards truth.
Zarathushtra inaugurated his campaign at the age of 30 in his hometown Kharazm. He continued his campaign in Kharazm for nearly thirteen to fourteen years. Since the people of Kharazm were greatly influenced by the existing religious order, the people rejected him. This was at a time when the societies were drawn into civil battles and the Kavis sought to expand their kingdom. Zarathushtra was greatly disappointed by the fact that innocent people were misled and drawn into bloody wars for their Kavi’s ambition of greed and expansion. In one of his hymns in the Gatha, Zarathushtra complains to the creators for reason that the people did not recognize him and are sacrificing their lives for evil. Zarathushtra described himself as a Shepard with a small flock of sheep following him.
YASNA 51, HYMN 14
The Karapans will not obey the statutes and ordinances concerning husbandry. For the pain they inflict upon the cattle, fulfill upon them through their actions and judgments that judgment which at the last shall bring them to the House of the Lie.
Eventually the Kavis, Gerehmas, Karpans, and Usijs grew impatient towards the defiant Zarathushtra, and built a militia with an ambition of killing the prophet. Therefore, Zarathushtra was forced into exile and took refuge in Balkh. Jamaspa and Frashushtra, among the high-ranking aristocrats in the court of Vishtaspa (Kay Gushtasp), welcomed Zarathushtra’s humanist message and supported his campaign. Zarathushtra continued his campaign with the support of Gushtasp’s rule until the age of 70. Eventually, neighboring Kavis attacked the kingdom of Gushtasp and Zarathushtra was brutally killed in battle by Arjataspa (Arjasp).
Throughout his years, Zarathushtra gained dedicated and loyal allies, of which included his daughter Purchista, his two sons, Frashushtra (Farshoshtar), and many others. After his death, Zarathushtra’s allies gathered all the peaceful hymns sung, and made a complete collection called the Gatha. Generation after generation, children learned and memorized these harmonious words.
Without a doubt, the teachings of Zarathushtra played a heavy influence in Iranian society. Descendants of the Kavis, Karapans, and Usigs, unlike their ancestors, adopted the religion of Zarathushtra as a religion of peace and prosperity. This religion was so well established that during 6th century BCE it was adopted by the great Archaemenian Empire and spread throughout all of Iran.
As this religion spread throughout Iran, the people adopted the new religion while still preserving aspects of their ancient religion. The result, in 6th century BCE, the religion of Mazdayasna was blended with the old religion and formed a religion known as Zoroastrianism. New Zoroastrian clerics, known as the Magi (Moqân), taught Zoroastrianism to the young generation. To elaborate more on this, inscriptions left by the Archaemnids show a religion that through diffusion, adaptation, and priestly elaborations developed dynamically through combination or reconciliation of differing religious beliefs and practices. The old traditions were merging back into the religion and due to contact with other religious worlds that were foreign to the Iranian traditions (the civilizations of Elam and Mesopotamia), new features were being incorporated. Some of the old deities from the mythological era, such as Mithra or Anahita, were slowly readmitted into the religious practice. For instance, Aryaramnes, son of Teispes and king of Pars, was the first Archaemenid king to refer Ahura Mazda as God on a tabernacle discovered in Hamadan in 1920. Aryaramnes inscribed thus, “The country which I possess was bestowed upon me by Ahura Mazda. By the grace of Ahura Mazda I am the monarch of the country. I pray that Ahura Mazda may help me.” Darius I, the great-grandson of Aryaramnes, inscribed as follows, “I worshipped Ahura Mazda. I am the King by Grace of Ahura Mazda.” This monotheistic religion slowly turned tainted as Artaxerses II broke the tradition of exceptional praise to Ahura Mazda. In Persepolos he inscribed, “by the will of Ahura Mazda, Anahita and Mithra, I built this palace. May Ahura Mazda, Mithra and Anahita protect me from the evil.” Artaxerses II evidently incorporated the old Mithraism ideology into Zoroastrianism. During the Archaemenid reign sacred buildings and houses of worship were built, whereas the Gathic tradition does not recognize sacred buildings, in particular temples dedicated to Anahita, because it is believed God is not secluded indoors but spread throughout nature.
These clerics gathered the complete Gatha in addition to preserved beliefs within their society and published a collection known as the Apastak. Apastak was later transliterated into Abesta, to Avista, and finally to Avesta.
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