Zoroastrianism- a living religion.

Zoroastrian priest, in all white, before a sacred fire, the small lamp at the right over a copper vessel of water is symbolic of the elements of nature, fire, water and minerals(the copper vessel.) Fire is placed-enthroned-in an inner room, the sanctum, where only an ordained priest (in above picture,) who has undergone further purification rituals, can enter. The required purification ritual is rich in symbolism, where the priest has, by the ritual, elevated his spiritual status, has renounced the world, and 'entered' the divine realm where he can serve the sacred fire, pure emblem of Ahura Mazda-God, Lord Wisdom.)

The sacred temple building where the oldest and most revered Fire, "Iranshah"-(so called, "King of Iran," symbolically a "replacement", in Zoroastrian tradition, of the old kings of Sasanian Iran,) though strictly considered a symbol of God's Light and Purity before which God is worshipped. The name Iranshah is to remind the faithful of the lost Sasanian Persian Empire.

Zoroastrian priest praying before the sacred fire, placed in consecrated temples, and kept perpetually burning by constant feeding of wood, preferably sandalwood-see tray on the left. The priest wears all white, symbol of purity. His face is covered by a "padum" a cloths piece that ensures his breath does not reach the flame. Zoroastrians are not fire worshipers, the fire is an icon, a sacred symbol of pure light, from God, Ahura Mazda, Lord Wisdom. (pic. courtesy IAHmuseum website.)

[To those not very familiar with blogs, one word of advice. In blogs, the posts run in reverse order; chronologically, the current post is placed first, the first/earliest post is at the bottom, (see the Archives on the left). It is necessary to point this because, as far as this blog is concerned, the contents will be better understood by reading the 'end' post first (which is the first/earliest post!), then read the next post above the post read; please read in 'reverse' order-the 1st post is of December 2009:Zoroastrianism, Zarathustra, Zoroastrians, Parsis.-see Blog Archives on the left.]




For its meager numbers- around 70,000 Parsi Zoroastrians, in India and around 50,000 scattered, mainly in the English speaking world, then some 35,000 to 60,000
Iranian Zoroastrians, in Iran and including a diaspora in the same English speaking regions- in spite of these small numbers, the religion is nonetheless a dynamic living religion.


Zoroastrians are not fettered with narrow dogmas; there are, for example, no religious restrictions on food-(the orthodox will not eat beef, as the result of one of the promises given to the reigning king in Gujarat, when their ancestors, migrants, landed there in the tenth century A.D., and some are vegetarians by choice, and as a mark of orthodoxy). There are no strictures on how often the faithful are expected to visit a temple, or even on the dress code for the lay, the priests do have a dress, all white, see picture above.

The laity are expected to dress white when visiting a Fire Temple, but in these modern times it is accepted each individual decides on what to wear, on the basis of a modest dress sense when in a sacred place. (Naturally, there are uncomfortable situations when a "jet age" lady turns up dressed scantily, disapproving glances from an older generation, but no one will ask the lady to leave.)

Recently, some temples in Mumbai have put up, at the temple entrance, simple guidelines on the minimum requirements for entry, head covered, modest dress, performing ablutions and saying the short kusti prayer before setting foot into the sacred precinct. But some ruefully realize these are the signs of sad times, when simple instructions, that once came naturally, are to be put up as education.

But Zoroastrian religious practices are richly complex and vibrant with symbolism, and the priestly class, of High Priests-Dasturs, and below these the Ervads-ordained priests, with a very high degree of training from a young age, includes memorization of several texts- a suitably higher trained priest can recite a whole text, from memory, stretching into several hours! Besides, every ritual and act of worship have certain symbolism attached to these, which are enacted by certain gestures, like the clasping of hands during a ritual ceremony, or the ringing of the temple bell at the change of the daily five sections of the day; or the use of a sacred fire burning on a base placed on a metal vase, with wood, flowers, fruits, water, metal vessels representing the natural elements.

Admittedly, some of the very important rituals, like the consecration of a new temple, or the enthronement of a sacred fire require a wealthy sponsor, or collective contributions by the "Anjuman" -the whole community.

How complex these religious practices are, and the symbolism that goes with these, can be seen from a study of the gradation and treatment of a consecrated fire.

Fire is a sacred element, the creation of Dadar(Creator) Ahura Mazda, resplendent and symbol of light and purity that fills the entire Universe. A consecrated Fire is never allowed to go out, perpetually fed with wood through the the day and night, at the appointed five times of the day, or when sandalwood and wood is offered by the faithful.

There are three grades of fire, the highest grade is the Atash Vaharan, now called an Atash Bahram, (Fire of Victory-Vahran Yazata, now known as Bahram Yazad-Angel of Victory (of good over evil.) When Persia was a Zoroastrian state, this sacred Fire was symbol of the king's kingly glory, and a new fire was kindled with the enthronement of a new king.

There are eight Atash Bahram Fires in India and one in Iran. (see picture, above, of the grand but simple temple structure where the oldest and most revered Atash Bahram in India is housed, at Udvada, a small coastal pilgrim town, some 180 kilometers north of Mumbai. This fire was kindled in the tenth century A.D., by some accounts, but the priestly record shows this was done in the eight century A.D. All consecrated fires are never allowed to go out!)

Fire is a sacred element, God's primal creation, and so, it's use, by humans, for common everyday purposes is considered a debasement of the sacred element, and this is atoned for by enthronement of a sacred fire, by following a very elaborate ritual:

In the case of the Atash Behram Fire, sixteen fires from various sources, detailed below, are collected; the first is a fire from lightening(!), fire from the heavens.

Wherever Zoroastrians felt they should have in their midst this Fire of the highest grade, the villagers and town folk of the region were asked to look out for a lightening strike that left a tree, or some of its branches, ignited and at least left with glowing burning embers; these burning embers should be expeditiously transported and handed over to waiting priests. This, the finding of burning embers from a lightening strike, would sometimes take several months or even years, and without this fire the process of consecration could not be commenced!

The other fifteen fires are 'collected' from various trades and professions (potter, smith, brick kiln, coppersmith, goldsmith, iron works, baker, shepherd, etc etc, even some embers from burning wood from cremation of the dead, by the neighboring Hindus; and from the fire maintained in a priest's home and from the house of a leader of the community.)

Symbolically, fire has been used and defiled, for worldly uses, thus "debased' from it's pure state, requiring it be 'returned' to God in a regenerated purified state. This reflects the basic Zoroastrian belief in the final regeneration and renovation of the Universe.

All sixteen fires are put through elaborate filtered cleansing lasting over several days, and accompanied by loud intonement of certain texts from the scriptures, the process symbolizing renovation of this sacred element.

(Each fire is 'filtered' by holding a metal ladle filled with wood over that fire, igniting the new wood. This process is repeated a set number of times for each fire; for example, the burning embers-from a funeral pyre, is 'filtered,' with intoning of set prayers, for 91 times! Fires from professions are filtered between 60 to 80 times. Accompanying prayer texts include the Yasna prayers, each recital of which lasts from an hour to two!

This means, taking averages, 16 fires are put through a purification process of average 70 times, by 16, resulting in a total of 1120 purification rituals, with an hour long prayer-a total of 1120 hours.)

When this process, of ritual cleansing of each fire, is completed, the sixteen purified fires are brought together. This 'amalgamation' of 16 fires, now in a purified state, is honored by more rituals, reciting of ancient Avestan prayers.

When this whole ritual, vibrant with symbolism of purifying God's most sacred element, is completed, the fire, now considered consecrated, is ceremoniously installed in the sanctum sanctorum, an inner room in the temple, where only an ordained priest can enter. The laity offer wood to the attending priest from a door in an outer room that surrounds the sanctum, through which door only the priest can enter the most sacred room, called the 'Kebla.' (throne room-sanctum.) A priest trained as Martab, up to the level where he is designated a Dastur, who is allowed to preside over high rituals, is fit to enter the sanctum of an Atash Bahram.

Two more grades of fire make up a total of three sacred consecrated fires-

the second grade of fire is called the Adaran Fire, simply meaning Fire in a temple; but is dedicated to Mithra Yazata-now called Meher Yazad, the ancient Lord of Contracts, an angelic being who accompanies the sun across the sky, has a thousand eyes and ears which record the doings of all men, and punish those who break their word- a broken promise, amounting to a Lie, is a serious sin and breach of truth. The Adaran fire is enthroned in a temple known as Dab-i Meher- the house of Meher Yazad. (see above, the first grade of fire, dedicated to Bahram Yazad, angel of Victory, is enthroned in an Atash Bahram -House of Bahram Yazad.)

This fire, of the second grade, is consecrated from 4 fires, the first from the house of a priest, then, from the house of a Zoroastrian military man or someone in authority, the third fire from the house hold fire of a  Zoroastrian agriculturist, and last from the house of a tradesperson, artisan or smithy.

The practice of keeping a fire kindled in every Zoroastrian home, at least this was possible and practical up to the early part of the last century, required that the hearth fire, used for keeping warm and for cooking in the kitchen, was used to light sandalwood and incense in a censer, every morning and evening. This simple fire, in a censer, was carried around the house to 'purify' the atmosphere, and then placed before the house shrine where the pious would say their daily prayers.

The third grade of Fire, called simply the Atash Dadgah, meaning Fire in a place of worship, is made by a simple consecration of a household fire, installed in a temple known as the Dadgah, House of Fire.

There are ceremonies and rituals for all occasions in life, from the time a Zoroastrian is born, then for initiation as a formal Zoroastrian, called the Navjote, at an age of consent (between age of 7 and 11 years,), ........and rituals for marraige, and other religious occasions, and when he departs the world.

Apart from the Navjote, formal entry into the Zoroastrian creed by both boys and girls, the priestly class have two additional, very elaborate rituals, initiations into the priesthood.

The Navjote ceremony involves a ritualistic bath, officiated by a priest, where the incumbent is also made to sip a drop, at least, of consecrated bull's urine (do not be petrified, most modern researchers agree on the therapeutic use of urine.)

(This consecration of bulls urine is in itself a highly elaborate high ritual, called the Nirang-Din. The urine, drawn from a fully pure white bull kept in the outer premises of the Atash Bahram, is drawn and placed in a metal vessel, and kept besides a blazing fire used for this ritual, this ceremony takes around 12 hours.

Two priests, positioned on either side of the vessel and the urn of blazing fire, recite Avesta texts, in loud sonorous tones, the ritual lasting for around 12 hours, through the night, also symbolizing a night long battle against all evil (!).

At the end of this long ceremony, the purified urine, now called Gomez, is stored in bottles. Used for "purifying" the body of the recipient, by placing a few drops on the tongue, after a ritual bath- this is so used before the Navjote ceremony, as well as for various rituals by priests- before their initiation into priesthood, and other priestly functions requiring a state of heightened purity, like entry into the sanctum to tend a sacred fire.)

Above pic.: Zoroastrian priest in readiness to perform a religious ritual; in the case of higher ceremonies two or more priests are involved. In the case of consecration of bull's urine, the metal vessel containing the bull's urine is placed next to the urn of fire- a much larger urn with a bigger blazing fire than the one shown here, is used in these ceremonies that involve more significance.

To continue, in the Navjote ceremony, after the ritual bath and application of consecrated bull's urine, the incumbent, accompanied by the priest, and followed by members of the family, is led to a decorated platform (symbolizing a place of joy and purity with the use of a large number of floral motifs).

Above picture, a Navjote ceremony, initiation of a child into the Zoroastrian fold, see text below.

Here, a High Priest (or a senior Dastur) blesses the child, and with the intoning of sacred texts, slips a sudreh, the sacred thin linen shirt over the child's shoulders-the first sudreh of his life;

then, reciting more sacred texts, the High Priest ceremoniously ties the sacred girdle, the kusti, made of 72 strands of pure wool -(symbolizing the 72 chapters of the most ancient Avestan texts-the Yasnas.) The kusti, of 72 strands, is in fact a slim thin piece of woolen girdle, a work of high craftsmanship, that can only be crafted by a lady from the priestly class.

Thus initiated into the Zoroastrian faith, the child is taken the first time as a "full" Zoroastrian to a Fire Temple; after this, music and merriment continue, with the invited guests treated to sumptuous gourmet food!

Thus Zoroastrianism is enormously rich in rituals, symbolism, ceremonies and festivals, and yet, the 'casual' follower, at one end of the spectrum, or the pious orthodox, whose numbers are fewer, is not encumbered, and there are no strictures in "the keeping of the faith." Non compliance do not lead to any serious action, like an excommunication. An orthodox may look askance at the religious attitudes of the liberal, but there is nothing in the "canons" of the faith that make it compulsory to attend "every Sunday service at the church!"

A Zoroastrian is required to carry out the very minimum obligations required of his faith, the constant daily wearing of emblems of the faith, the sacred shirt, the sudreh, made from thin linen, a fresh washed piece after his daily bath, and the sacred girdle, the kusti, around his/her waist. (More about these symbols later.) But no one is excommunicated for not wearing these; the individual follows the voice of his conscience, that decides. Of course, it saddens the pious, and digressions from the practices of the faith are much debated in the community.

A good example, an orthodox will ensure he follows all the strict rules, "tarikats," of absolute cleansing and ablutions, and say the correct required set of prayers, whilst on a visit to the sacred Fire Temple; the unorthodox, on the other hand, by the minimum perfunctory requirement of covering the head, and, perhaps, a scant sprinkling of water on the tips of his fingers, suffices to 'allow' entry in the sacred portals of the temple.

Somewhere the lines are drawn; a follower will most definitely be asked to leave the temple, if found, he or she refusing to cover the head, or is somehow caught without the sudreh and kusti, under his or her attire! But no hue and cry, no excommunication in this, the most pacifist of all peoples.

Thus, it seems the inheritant strength of this ancient faith is not just the abundance of religious practices, rituals and ceremonies, but the generous gathering in, of the whole community.

Unfortunately, a very serious and widening chasm has been growing in the community, that is "tearing up the very fabric" that held this broad minded people together.

The religion forbids conversion and intermarriage with members of other faiths, and the offspring of these unions cannot be accepted into the faith; at least, so claim one significant segment of the faithful, on the basis of their interpretation of religions scriptures. They have labelled themselves 'Traditionals.' Those who assert Zoroastrianism is an universal religion and there is nothing in the scriptures that forbid conversion or intermarraige are now termed "reformists"- often derided as "deformists."

Both groups are very convinced of their stand, and heated arguments ensue, with one group boycotting the other; but there is no debarring the 'reformist liberal' from entering the temple, and a person with a spouse from another faith has the generous acquiescence to continue entry to temples or take part in religious obligations, but his/her spouse or offspring cannot!

Up to the middle of the last century, there was a general consensus, atleast in some groups of the community, allowing children, of a Zoroastrian father married to a non-Zoroastrian, into the faith; but the High Priests and orthodox leaders of the faith have now asserted that intermarriages are forbidden and the spouse and children, without exception, cannot be accepted into the faith, and are debarred from entry into a temple, and cannot participate in rituals and ceremonies, especially those rituals where a priest officiates; but this rule does not apply to marriage and navjote (initiation into the fold) ceremonies, as long as these are performed outside a temple.

Although Iranian Zoroastrians who are migrating to India from the early part of the last century, and are accepted with Zoroastrian Parsis as one community, follow th, same practices as the latter, it seems the Zoroastrians in Iran, at least some of them, accept non Zoroastrians into the fold. Conversions to the religion are being reported from Russia, Ukraine, the previous Soviet Republics of Central Asia, initiation into the religion carried out by Iranain Zoroastrian priests.

In Tajikistan and other Central Asian republics, some people claim Zoroastrianism as their ancestral religion, that with the all pervading presence of Islam, or later, Communism, they followed their ancestral Zoroastrian faith behind closed doors, and they now desire to 'reenter' their ancient faith through formal conversion.

A few Iranian based priests are reported to be actively involved in performing Navjotes in those countries.

There is support expressed for these conversions by the "reformist" groups within Parsi Zoroastrians, but the formal religious stand by High Priests in India, and the larger part of the Zoroastrian community in India and abroad have made their position very clear-no conversions, and no accepting non Zoroastrain spouses and their children into the fold.

Another very contentious issue, that is generating heated debates between the orthodox and reformists, is whether the practice of disposal of the dead by the method of 'dokhmaneshini' -disposal of the dead through exposure to the sun and the flesh eaten by carrion birds-should continue.

The system of Dokhmaneshini firstly involves construction of large circular stone towers, the Dokhma, open to the sky, around twenty feet high, but at least a 100 feet in circumference, with a raised platform within, (but not visible from the outside.) This circular platform has three circular rows of very shallow pits with a deep central pit in the middle.

The body is placed on one of the shallow pits on the platform, exposed to the rays of the sun, and carrion, mainly vultures, devour the flesh. The skeleton remains are then deposited into the central pit. Regularly, ample amount of chalk is sprinkled into the central deep pit, to 'sanitise' the bones and make the skeletons as brittle as possible.

When the central pit fills up with skeletons, these are piously removed and buried in deep burials outside the tower; the burial pits are again liberally sprinkled with lime and chalk before closing these.

The controversies and the ensuing debates began when the vulture population in India began to go extinct.

Devouring dead cattle, in India, became 'poison' for these vultures, as cattle are treated for certain diseases with diflonec. This chemical, taken into their system on eating dead cattle has the rapid side effect on the vultures of severe sterility , thus a very rapid decline in their population.

With no vultures to devour the dead bodies in the tower, the reformists claim, the bodies are rotting, and the whole purpose of a quick natural disposal of the dead is defeated.

The orthodox counter that the body is still subjected to the rays of the sun, and the religious injunction of sun exposure is fulfilled. Besides, the orthodox claim, disposal of the body in the tower fulfills the talismanic function of ensuring the soul goes into the divine sphere for it's judgement before God's angels.

So there is no meeting ground between the orthodox traditionals and the reformists, and the former castigate the latter for using burial in the ground or cremation, that the soul of such person, not placed in the consecrated tower, is lost and wanders around, bound to the earthy sphere.

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Unlike the major religions of the world, with their huge numbers, and inspite of the several schisms and sects within each religion, almost all these have a central heirachy, like the Roman Catholic Papal Vatican, with its huge organization spread across the world. Zoroastrians, Parsis or Iranian, with their small numbers, had to invent themselves by forging close knit community relationships which include a loose but cohesive framework of religious and secular institutions that compliment one another, and help the community get on with their affairs.

Wherever Zoroastrians have migrated across the world, they have set up federations representing their interests in the city or country/continent where they reside; more than just meeting ground for the community, these serve very varied interests, with no set pattern, the activities of each depend on the vision of it's governing body. Besides, meeting and socializing with one another, and sponsorship of one or the many festivals and religious rituals, many actively publish material for dissemination of religious knowledge, and represent the community for their problems to the local or country level governments.

In India, for example, Parsis and the smaller numbers of Iranis, centered mainly in Mumbai and the western coastal towns north of Mumbai, have secular and religious institutions that loosely govern the affairs of the community and represent the community in some way or other. In most major centers, the institution, known by the Indian term "Punchayet," (meaning governing body of five individuals) with the result of ample funds, land and properties donated by the better wealthy sections of the community, have been entrusted with the management of vast holdings and properties, for community housing, hospitals, schools, temples, and land for disposal of the dead.

In Mumbai, the Bombay Parsi Punchayat, a body established in the early part of the eighteenth century, now governed by statutes of the Indian state relating to charities and organizations for non-profit purposes, nevertheless, in varying degree, looks after the affairs of the community and is custodian of the vast properties held in trust-temples, schools, hospitals, grounds for disposal of the dead etc.

Zarathustra's message to humanity-8

[To those not very familiar with blogs, one word of advice. In blogs, the posts run in reverse order; chronologically, the current post is placed first, the first/earliest post is at the bottom, (see the Archives on the left). It is necessary to point this because, as far as this blog is concerned, the contents will be better understood by reading the 'end' post first (which is the first/earliest post!), then read the next post above the post read; please read in 'reverse' order.]

The 15 verses below form the final Yasna /chapter, Yasna 34 of the Ahunavaity (Sacred Word)Gatha. The Ahunavaity is the first of 5 Gathas. (Details of how these Gathas are arranged are given in "Zarathustra's message to humanity 7 and 3.)

The Ahunavaity Gatha, Yasna 34, verses 1 to 15.


Zarathustra says he brings a message to mankind, expressed not just with words, but which can be better understood and lived by the doing of good deeds; adhering to this message will ensure immortality and righteous living for mankind in God's perfect kingdom; but, he asserts, all these good intentions should first be offered to God:

These deeds and these words are,
for thine worship whereby Immortality,
with Righteousness I do bring to mankind,
and Thy Dominion of Perfection, O Mazda, I bring,
these are yours, O Ahura,
may we offer these (to you)most ardently.


Zarathustra affirms our thoughts should be for God, pure/good thinking comes naturally to good people, their actions are truthful; and Zarathustra hints good actions are hymns to God!:

Our thoughts are for Thee alone,
all these enlightened through Pure Mind,
are the good thoughts of righteous people
whose souls work with Righteousness,
they approach near to Thee
O Mazda, singing hymns in Thy praise.

Again, Zarathustra pleads, all righteous work is done with devotion to God alone; he hopes all mankind will achieve perfection by being truthful. Only by this can right thinking persons, succeed to get closer to God for all time:

And what is yours, Ahura, to Thee
and to Righteousness we will render with adoration,
may all the living in Thy Dominion
achieve perfection through Truth,
and Thy exalted presence near them
is assured for all time to the right thinking, O Mazda.

Ahura Mazda's infinite symbol in the Universe is Fire, greatly beneficial to the good person; before whom the deeds of the wicked stand fully exposed:

And Thy Fire, O Ahura,
mighty through Truth, we yearn for,
most to be desired, filled with power,
ever helpful to those with faith;
but, O Mazda, to the followers of Untruth
He sees through them at a mere glance!

Your Dominion is supreme! How deeply I desire
to serve Thee, O Mazda, and be in union with Thee,
with Truth and with Love!
so I may shelter the poor,
and reveal You, as above all else, (You) are apart from,
and far from the Daevas and wicked men.


Zarathustra realizes God is Righteousness and Pure Mind-Love; the prophet urges God to unfetter his soul, throw out all doubts, and guide him throughout his life, worshiping God and singing his praises:

Since Thou art so, truly indeed,
O Mazda, Righteousness and Love,
grant me in all stages of my earthly life,
as Your worshiper
and Your praiser,
freedom from all the fetters of the soul.

Zarathustra wants to seek out those who know of all religious teachings from ancient teachers, and who abide by these even in times of distress. We don't know if he found these ancient knower's of truth, but he, instead, turns to God and asks for His shelter:

Where, O Mazda, are these devotees,
who comprehend Pure Mind Love,
through Teachings from truth of the ancients,
in woe and even in distress, and have found enlightenment?
None other but Thee do we recognize,
through Truth, therefore do Ye shelter us.


Zarathustra knows the corrupt are in fear and guilt, they use oppressive means on the weak and defy God, but all goodness/Godliness is far from them-they are the actual losers:

Indeed of our actions, they fear,
amongst these peril is near at hand,
they use strong means to oppress the weak,
defying Thy Law, O Mazda,
those who heed not Righteousness
Pure Mind Love is far from them.

Being devoted to God, Zarathustra reveals, is greatly treasured by the wise ones, but the wicked are defiant with their gross ignorance of good thinking; all good is lost on them, they are the real ignorants:

Thus Bountiful Devotion
is prized highly, O Mazda, by Thine enlightened sage,
but held in defiance by the evil doer,
his ignorance of Pure Mind so causeth;
from such indeed Devotion withdraws with Truth also,
just as the unlettered evil doer does from us.

But again, Zarathustra is concerned for those who stray from God, he earnestly hopes good people will convince them to become devoted to God- a change of heart; if they regret their bad deeds and seek the truth (just plain confession and no desire to be good won't work!) they then have the gates of heaven ( in Zoroastrianism, the House of Pure Mind,) opened to them:

But to these the workings of Pure Mind Love
the enlightened one exhorts to uphold,
and reveals Bountiful Devotion
is ever the root of Eternal Commands (of Ahura);
and, O Ahura, they all will retrace their steps
back to Thy Kingdom, O Mazda, through enlightenment!

Perfection and Eternity lead to enlightenment- strive to be perfect, with good deeds; this will lead the person to an eternal life in the Kingdom of God; there, one has to continue, devotedly, to know the higher truths, and fill our souls with power, which will lead to the defeat of evil:

And both these, Divine Perfection
and Eternity, lead to enlightenment,
through the Kingdom of Pure Mind;
and Bountiful Devotion joined with Truth assures
Life renewed and the Soul filled with power,
surely through these, O Mazda, our opponents will be overcome!

Zarathustra inquires of God what is His desire and His commandments; only His blessings can lead to enlightenment. And, following the path of truth leads to a pure mind:

What are Thine commandments, what Thy Will,
whether to sing Thine praises, or to worship Thee,
declare this to us, for our enlightenment;
let the blessings of Thy instructions be our due,
show us the path of Righteousness,
leading to realization of Pure Mind.

The path of love, revealed by the wisdom of the righteous saviors, turned into righteous deeds, leads to the ultimate reward- being near God. Inspired with love, good deeds are more righteous-this is a teaching understood by the wise:

That path, O Ahura,
of Love, which Thou has revealed,
the Wisdom of the Saviours,
that every good righteous deed leads us further-
this teaching is for the Wise,
and the reward, O Mazda, is reaching You, the destined goal!

This reward of being close to You, God, that gives strength to the soul, for good work done with pure intentions. Deeds that serve the world fulfill His divine plan and truth increases thereby:

This reward, O Mazda, surely,
be given to that soul which strengthens the body,
for deeds done through Pure Mind;
those who indeed serve this beneficent Earth,
and Your divine Plan,
through Thine Will shall fulfill Truth.

Therefore, O Mazda, reveal the noblest
words and deeds of Your teachings;
I yearn to pray to Thee through
Love and through Truth;
through Your Power, O Ahura,
regenerate my life as best You desire.

Concluding, in this last verse of the Ahunavaity Gatha, Zarathustra yearns that God reveal His teachings-both words and actions that bear out these words. He wants to pray to the Divinity with love and truth, and indeed, God's spiritual power will renew life.

Zarathustra's message to humanity-7

[To those not very familiar with blogs, one word of advice. In blogs, the posts run in reverse order; chronologically, the current post is placed first, the first/earliest post is at the bottom, (see the Archives on the left). It is necessary to point this because, as far as this blog is concerned, the contents will be better understood by reading the 'end' post first (which is the first/earliest post!), then read the next post above the post read; please read in 'reverse' order.]

The earlier post "An Interregnum from the posts 'Zarathustra's message to humanity" covered a very small portion of the broad and sweeping spectrum of beliefs and religious literature that make up this religion. It was a small exercise to give the reader an idea of the full range of things religious and secular covered by Zoroastrianism over several centuries, from around 1500 B.C to the 9th century A.D. with beliefs and ritual practices going back to earlier times.

In the earlier posts titled "Zarathustra's message to humanity" 1 to 6, we have covered Yasnas/chapters 28, 29, 30, 31 and 32 of Zarathustra's own composition, the Gathas-songs. Here, we continue now with Yasna 33.

(For those coming in now, the Gathas, Zarathustra's own songs, are part of the 72 Yasnas, which are the older portion of the Zoroastrian sacred book, the Avesta.)

The Gathas, in 5 sections, within the 72 chapters of the Yasna, comprise of:

Ahunavaity (Sacred Word) Gathas- Yasnas/chapters 28 to 34
Ushtavaity (Illumination)Gathas- Yasnas/ chapters 43 to 46
Spentomenid (Holy Spirit) Gathas-Yasnas/chapters 47 to 50
Vohu Xshathra (Best Dominion) Gathas-Yasna/chapter 51
Vahishta Isti (Best Wish) Gathas-Yasna/chapter 53 )

The Ahunavaity Gatha Yasna 33, Verses 1 to 14.

Zarathustra reveals this creation, this life, is the source of God's laws, needed to sustain good life by ensuring justice to all- the good will get their rewards, the wicked will be meted out their dues, and even those whose good actions are mixed with some bad deeds will get their justice:

(Thus) in accordance with these Laws of Existence,
the laws that spring from Life,
the Judge shall he dispense perfect justice
to the followers of falsehood as well as the truthful,
and even to those whose false deeds
are mingled with their merits!

But those who steadfastly frustrate the work of the wicked by words and deeds(good actions are paramount in Zoroastrianism,) and those who guide others to be good persons, then all these are fulfilling God's plan, out of love of Him!:

And whoso frustrates the followers of Untruth,
by their words and steadfast purpose,
and through actions with their own hands;
or instructs his companion onto the path of good,
they fulfill Thy Plan,
out of love for Thee, O Ahura Mazda!

Whoever befriends the good, whether of any position in society, these bring joy to life. Their reward is an eternal righteous life in a heaven filled with love:

And whoso is good to the righteous,
whether be he a great personage or a commoner,
or a friend, O Ahura;
who furthers Life with zeal,
such will dwell most endearingly with Righteousness,
and in the fair pastures of Love!

Zarathustra will fight evil, the false worshiper, the evil minded- he is not afraid of nobles and upper classes, they will get the same dues as common folk who espouse evil; he yearns to protect his friends from the corrupt and his settled folk whose possessions are at peril from thieves:- in ancient days neighboring marauding tribes would ruthlessly pillage good settled folk, a situation which greatly saddened Zarathustra:

Thus, O Mazda, from Thy worshiper, one who is wanting in faith,
and all with evil purpose, will I drive away;
from the nobles all corrupt thoughts,
from the commoners all those who disobey Thy Law,
from the friend the capricious slanderers,
and from the cattle those who defile the pastures!
(will I drive away!)

The great angel Sarosh Yazad(angel) stands as a personification of Obedience to God's Will; in later tradition he is the guardian of good folk. Zarathustra considers this angel God's best treasure, and calls on him to guide his path to heaven-God's Kingdom of Purity where God rules supreme; but all this needs to be done through righteous living, through righteous deeds:


Thus the greatest of all Thine own,
Sarosha,* shall I call upon, on my path to the goal,
of long enduring existence
in the Kingdom of Pure Mind;
through Righteousness I shall tread the straight path,
to where Mazda Ahura rules supreme!

(*Sarosha, the High Angel Obedience, personifies as the angel of all good obedience to God's Will/Divine Plan.

Note: to Zarathustra heaven is "the Kingdom of the Pure Mind"! As explained earlier, Pure Mind means much more, an infinite heightened state of pristine purity, represented as Bountiful Spirit Vohu Manah, Pure Mind.)

Thus, with my steadfast call to Asa*,
with all my being, from the best spirit within me,
I invoke Thee for Thine loving grace-
that I may fulfill my calling as ordained by Thee,
thus I beseech Thee, O Ahura Mazda,
a vision of Thee, and communion with Thee.

(*Asa, the Zoroastrian Bountiful Spirit/[Archangel] Righteousness.)

Come unto me, O Best One,
Your Vision before me, O Mazda, unmistakably,
O Righteousness, O Pure Mind, let me behold Thee;
in order that I be heard beyond this fellowship,
may there be revealed to us
our clear destiny, set aside for You!

Be the judge of my purpose,
which inspired by Pure Mind (Love) I pursue,
thy devoted worship, O Mazda,
and words of praise through Truth;
grant me Immortality when,
I renew life and bring it to blessed Perfection!

Thine indeed, O Mazda, are these Two Beings*,
these two are mighty promoters of Righteousness,
may I reach, through Enlightenment and Wisdom;
bring down O Best Pure Mind (Love,)
from the heavens the blessings of these Two
whose souls work as one.

*see earlier verse-the Two are Perfection and Eternity, the last two attributes of Ahura Mazda.

All those who lead lives with good purpose,
indeed those in the past, those who do so now,
and those, O Mazda, who will do so in the future;
through Thy grace let these partake,
a heightened state of enlightenment
through Pure Mind, through Thine Kingdom and through Truth.

Thou art the Almighty Ahura,
Through Mazda, through Holy Devotion,
through Truth who bless our Life;
O Pure Mind, O Bountiful Dominion (the Kingdom,)
take heed of my plea, show me compassion,
while apportioning your grace to each one of us.

Reveal Thyself in my heart, O Ahura,
through Devotion grant me spiritual strength,
through Thy Highest Spirit, O Mazda,
make me pure in goodness for my supplications;
through Truth grant me full vigour,
and all-embracing love through Pure Mind.

That I may be blest, O Far Seeing One,
reveal a vision to me, Your priceless gift,
of Thine Kingdom, O Ahura,
with the blessings of Pure Mind-
clearly, O Holy Devotion,
through Righteousness reveal this Faith.

Thus Zarathustra offers
his own life, his whole self,
dedicates the fruits of his efforts
and also his loving thoughts to Mazda;
all his best deeds to Righteousness
his words and his obedience with all his strength!

These last three verses above, are "borrowed" as the opening statements in the great hymn to Atash Yazad, the Angel(Yazad) of Fire(Atash), the prayer known as Atash-Niyash, meaning a Litany/Hymn to the Angel of Fire. This is not an exception, other verses from these Gathas are implanted in other daily prayers, and form part of daily prayers in the sacred book the Khorde Avesta, used both by priests and the laity in their daily personal prayers to the Supreme Being.

Any suggestion that Zoroastrians are fire worshippers, would be considered an affront, a sacrilege. Fire is sacred, an element that forms a great part of Ahura Mazda's creation, and is a living symbol of His majesty and grandeur.

An interregnum from posts "Zarathustra's message to humanity."

[To those not very familiar with blogs, one word of advice. In blogs, the posts run in reverse order; chronologically, the current post is placed first, the first/earliest post is at the bottom, (see the Archives on the left). It is necessary to point this because, as far as this blog is concerned, the contents will be better understood by reading the 'end' post first (which is the first/earliest post!), then read the next post above the post read; please read in 'reverse' order.]

The current posts "Zarathustra's message to humanity" will continue for some time, so I felt, some break in this thread by a short write up on interesting information might prove a good interregnum.

Firstly, here are a few of the Gatha verses transliterated to English, to give the reader an idea how 'unique' these jewels are in the original. Below each verse is the translation into English and the syllable structure is shown ie the number of vowel sounds in each line, from each word in each line.

The Ahunavar prayer below, is not part of the 5 Gathas, but along with three other principal prayers are in the Gathic dialect:

Yatha Ahu Vairyo
atha Ratus asat-chit hacha;
vanghaush dazda mananho,
syaothananam angheaus Mazdai,
Xsathrem ca Ahurai a
yim drigubyo dadat vastarem

Just as the (Supreme) Lord is all powerful,
so the Teacher, on account of his store of righteousness;
the gifts of a Pure Mind
are received by good deeds done for the Lord;
the Kingdom of God is upon
him who clothes the poor!

the syllables/ vowels' sounds, in each Gathic line are : 7 9 7 9 7 9
for example:
the first line vowel sounds add up to 7:----Ya-tha A-hu Va -ir-yo
the second line add up to 9 and so on.

there are words above still in use in other languages:

vairyo- victory, mananho-mind, Ratus -teacher is Rishi in Hindi; vastarem - to clothe-in Hindi vaster: cloth.

Scholars, Zoroastrian, European etc relied on the Vedic content of the Indian Rig Vedas translations to translate the Gathas of Zarathustra, the Gathic is only slightly different phonetically from the Vedic language. (At the time of composition, both were spoken dialects, and putting them down in writing came much later)

the first line, above, for example,
"Yatha Ahu Vairyo," in the Vedic would be "Yatha Asu Vairyanam."

Now, the verse Yasna 28:1 from the Ahunavaity Gatha transliterated to English:

Ahya yasa namanha.... ah-ya ya-sa na-man-ha 7 syllables

ustana zasto refedhraya.... us-ta-na zas-to re-fedh-ra-ya 9 syllables

Mainyus Mazda pourvim
Spentahya .... main-yus maz-da pour-vim spen-tah-ya 9 syllables

Asa vipang syaothana.... as-sa vi-pang syo-tha-na 7 syllables

Vanghaus xsratum mananho.... vang-haus xsra-tum ma-nan-ho 7 syllables

ya xsnevisa Gaus ca urvanem... ya xsne-vi-sa gaus ca ur-va-nem 9 syllables


Translated to English:

To Him, I pray, in humble adoration,
With hands outstretched for perfect bliss,
(I pray) to Thy Holy Spirit, Oh Mazda, first of all,
through deeds, inspired by Righteousness,
and for the wisdom gained from Pure Mind,
do I pray-to bring solace to the Soul of the World!

These lines, crying out to His God, not for his own sake but for the world's soul, seem to have impressed his disciples, enough for them to compose a later prayer, where God is entreated to keep all evil away from themselves!

This prayer, below, is a portion from the daily prayer ritual, where the faithful unties and ties back the Zoroastrian sacred girdle around the waist.

From the Khorde Avesta-Book of Common Prayer:

Ohrmazd* Lord! Ahriman He keeps at bay, He holds him back. May Ahriman be struck and defeated, with devs and drujs, sorcerers and sinners, kayags and karbs, tyrants, wrongdoers and heretics, sinners, enemies and witches! May they (all) be struck and defeated! May evil rulers not exist, (or) be far away! May enemies be defeated! May enemies all not exist, (or) be far away!
O Ohrmazd, Lord! I am contrite for all sins and I desist from them, from all bad thoughts, bad words and bad acts which I have thought, spoken or done in the world, or which have happened through me, or have originated with me. For those sins of thinking, speaking and acting, of body and soul, worldly or spiritual, O Ohrmazd! I am contrite, I renounce them.
(from avesta.org)

*Ormazd/Hormazd is a 'later' name of God, evolving from Ahura Mazda.

For those who have landed on this page and not inclined to visit the earlier posts, here is some basic information:
Briefly, the Zoroastrian sacred scriptures, collectively called the Avesta, (the Lore) of Knowledge, comprise of
The Yasnas, 72 chapters of invocations and ritual prayers said at the time of performing the Yasna(Vedic yajna) rituals, the central liturgy which can be recited only by ordained priests, on specific occasions, celebrating God's creation. Within the 72 chapters of the Yasna, chapters 28 to 34, 43 to 46, 47 to 50, and 51, and 53 comprise the 5 Gathas, Zoroaster's own compositions, faithfully memorised and passed down from father to son.

The Avesta is a huge compilation of sacred writings and prayers, some of the latter are further compiled as the Khorde Avesta (the Little Avesta, actually very voluminous in themselves) as common prayers for the priests and laity to recite on a personal basis. Besides the 72 Yasnas, and the Khorde Avesta, other books of the Avesta are the Visperad, invocations to various spiritual beings, the Vendidad, "the Law Against Devils," a compendium of laws for correcting various "sins" and transgressions by believers, and in the environment.

The first chapter in the Vendidad lists the perfect lands made by Ahura Mazda (which are sullied and made imperfect, for now, by the Devil-Ahriman) and these lands cover present day north-eastern Iran, northern Afghanistan, Tajikistan and Central Asia, east of the Caspian Sea.

To the far north is, the first perfect land created by Ahura Mazda, Airyana Vaeja, the Aryan 'Valley' -Land of the Aryans, with 10 winter months and 2 summer months!

Devout Zoroastrians believe the entire Avesta, not just the 5 Gathas, are the work of Zarathustra; in any case, all portions were most definitely composed by High Priests and spiritually advanced individuals, who predate or follow the Prophet, with beliefs, forming the contents, from times even earlier to the Prophet!

With the Avesta, as the 'basics,' later writings, right down to the early Islamic times, include a huge lore of philosophical treaties, including cosmology-the events through a Zoroastrian Timeline, all written in Pahlavi- Middle Persian, and later in modern Persian...........see avesta.org

These later writings contain many gems of religious and secular beliefs, for example, from the Denkart, a 9th century seven volume treatise on various studies of the religion, here is a fine example:

From Denkard, Book 3 :

A student questions the wise holy sage:

"The question was put: It is declared that by repentance the path to hell does not remain at all: what is the reason of this?
ANSWER.
Be it known that, by the soul becoming impure through sin, the road (for it) is to hell; and the remedy for the remission of sin and for obtaining purity is through the dastur (learned priest) possessing a knowledge of the good religion, who knows to prescribe medicine for the soul and is a great purifier of it from sin. For, as in the profession of the physician, medicine and other things are potent in each disease, and the giver of explanation about them is the physician of the body, and the ailing body is relieved and renovated through the instrumentality of the physician and the surgeon who are the pointers out and doers of remedies for the ailments of the diseased constitution and the deformed body; so, for the soul that is rendered unholy and polluted by sin, if, by the injunction of the dastur of the good religion, it be a hearty repenter for sin, a seeker of pardon by speech, and repenter by deed, there is remission of committed sin through the physician of the soul, the dastur of the good religion, and the soul becomes purified of the unholiness and pollution of sin, and thus the road to hell is cut off."

The fifth question put was this: Which among the deeds of men is most beneficial to the world, the cause of much pleasure to the yazads (Divine Beings-angels), the cause of much pain in the (wicked) world, and is the highest in rank of all?

ANSWER.
Be it known, that among the deeds of men, the deed that is highly beneficial to the world is the remaining in submission to one's meritorious master and just king, who is a giver of commands for the improvement of the people (the deed that is); the producer of pleasure to the yazads is the remaining firm in the Mazdayasnian religion and the keeping people righteous. And the deed that is highest in rank of all is the imparting of knowledge to worthy students, the originators of all righteous deeds.(!)"

From Denkard, Book 4 :


"Be it known that the One God is the cause of the beginning (of creation) and is the causer of causes. Cause is not for Him (i.e. He is uncaused.)

2. (ref. to) Cf. Vendidad. 22nd chap., and the Ohrmazd Yasht. "I who am Ohrmazd is the Creator of the good creation." "Mine is the name of the creator, nourisher, and preserver."

4. Among those connected with (God) the second as the second (if we regard Ohrmazd as the first), (and) first among the original creation is Vohuman (Pure Spiritual Being-Pure Mind [of God])
(5) The commencement of creation was with Vohuman. And the origin adverse to him (i.e. Vohuman's adversary) is (Ahriman) the blemish giving cause of the creation."

from Avesta.org digital copyrights fully acknowledge by me herewith.)

Zarathustra's message to humanity-6

[To those not very familiar with blogs, one word of advice. In blogs, the posts run in reverse order; chronologically, the current post is first, the first post is at the bottom, (see the Archives on the left). It is necessary to point this because, as far as this blog is concerned, the contents will be better understood by reading the 'end' post first (which is the first/earliest post!), then the next post above the post read; please read in 'reverse' order.]

From the previous verses, and now here, from the verses below, we get the impression that Zarathustra was aware of people who had drifted away from God, who, realizing they are in error, want to mend their ways. The Prophet is most concerned to bring around a change of heart. But he is also very forthright with those who cling to narrow religious perceptions and those who shamelessly espouse wrong and deceitful ways.

The Ahunavaity Gatha: Yasna 32, Verses 1 to 16

Unto Him doth pray those full of self knowledge,
unto Him pray the community and the fellowship,
even the Daevas* do so in the same spirit,
pray unto Ahura Mazda for supreme bliss;
but may we be Thy messengers,
to repel them that are Your lying foes!

*Daevas-beings who ally with the Iranian satan Anghra Mainyu, opposed to the Lord Wisdom-Ahura Mazda. (not to be confused with the Indian Devas-some scholars suggest that on account of a schism between the Iranians and Indians, both used these terms, Ahura (Asura, in India) and Devas with opposing meanings!)

Unto these Mazda Ahura,
infused with His Pure Mind,
through His Sovereign Power did reply,
"With resplendent Righteousness close to
Holy Devotion, we have chosen for you,
for your flourishing, may it all be yours!"

But O ye Daevas, evil ones,
ye are the off spring of falsity,
as also those who hold you in great reverence;
from Untruth and self arrogance
have sprung your cheating actions,
you are ill famed in all regions of the world!

Thus you have with your perversions confounded,
men who then do the worst,
these are beloved of Daevas;
they are far from Truth and Love,
far from the Wise Lord,
they have strayed from Righteousness.

Thus these liars do defraud man,
from Perfection and Immortality, (they are led far)
through false thoughts you,
O Daevas, ever the false spirit that leads astray,
with your words you deceive yourselves,
you have promised false victory to your lying followers!

These sinners hardened with false success,
these great offenders may receive fame,
but, O Ahura, that sees all,
is aware of their true worth through His Mind Supreme;
for truly, O Mazda, under Thy Rule,
surely Right shalt be honored when Thy Truth prevails!

Among these sinners,
they understand nothing about their end,
none know of the destruction of evil
by the flow of glowing metal*;
Thou, O Ahura, of such things,
Thou best knowest the final end, O Mazda!

*there is a fiery test of glowing metal, when poured over the righteous shall seem as
warm milk, but shall burn forever on the unrighteous person.

One such amongst sinners
was indeed Yima*, son of Vivanhant,
who in his desire to make mankind happy
gratified himself as a god falsely;
from all such may I be reckoned apart
at Thine Final Judgement, O Mazda!

(*Yima, an early king of the Iranians, was, at first a kind and just ruler. He built the enclosure for all creatures as per God's commandments, to withstand the great flood. Later, he got arrogant and believed himself immortal and fell from God's grace. Yima is the Indian Yama, god of death; but such parallels are many between the Indians and Iranians who once shared the Asian steppes and shared common tales.)

The False Teacher distorts the Scriptures false,
he indeed through his teaching distorts the plan of Life,
he removes from us the realization of Your Pure Self;
with these deeply felt feelings from my spirit,
O Mazda, I cry out to Thee,
and to the Spirit of Truth.

Such person assuredly destroys the Scriptures,
he condemns as an evil deed,
seeing this living creation with plain eyes;
he leads the good astray to untruth,
he thus poisons the spiritual world,
and hurls weapons towards the righteous.

These indeed corrupt the course of life,
they, with their false notions of grandeur,
regard the Corrupt
as great ladies and great lords;
they hinder the attainment of our goal,
O Mazda, they are unceasing in turning the mind. (of the righteous)

Through these false teachings,
they turn mortals away from doing good deeds,
for these Mazda has assured retribution;
they turn the good life by their deceitful speech,
placing wickedness above truth and right,
they are power hungry scramblers after the Lie!

What power these evil doers hope to win,
they dwell in the abode of the worst thoughts,
they wantonly destroy their own inner life;
straying away from the message of Thy Prophet,
they shall never see the vision of Truth!

To waylay him (the good folk) the evil doers,
and likewise the princes make great effort,
with their minds and energies since old;
they have approached the deceivers for help,
their intoxicating drinks waste their wisdom,
and desolate the living world.

These indeed are brought to naught,
these wicked karapans and kavis (priests and rulers)
no longer shall rule the righteous;
with Perfection and Immortality the righteous
will be carried over by these two,
into the realms of the Pure Mind!

The Best Abode is indeed the state of excellence,
it is the wise teaching for all to follow;
Thine power, O Mazda Ahura, shall restrain
those whose designs are menacing,
the followers of deceit shall be hindered
by my teachings to the devoted.

Zarathustra's message to humanity-5

[To those not very familiar with blogs, one word of advice. In blogs, the posts run in reverse order, the first post is actually placed at the bottom, (see the Archives on the left). It is necessary to point this because, as far as this blog is concerned, the contents will be better understood by reading the 'end' post first (which is the first/earliest post!), then the next post above the post read; please read in 'reverse' order.]

The Ahunavaity Gatha-Yasna 31: Verses 1 to 22

The preaching continues, with great emphasis on choice.

Taking heed of Thine two principles,
do we proclaim this message hitherto not revealed,
to those who are deluded by Evil,
who thereby corrupt the world of Truth;
doubtless, this is all best for those
who have offered up their hearts to Mazda!

Verily, it is not a clear choice,
the better path is not clear in sight,
thus I have come to you all,
as Teacher whom Ahura has chosen;
whom Mazda has sent to be amidst the two parties,(amidst the whole world)
so we may all live in accord with Righteousness.

(Zarathustra proclaims righteousness, and the right path, for all to follow, are goals not easy to visualize. Doubtless, good folk would follow right with all their hearts; but he is most concerned that those under delusion be also convinced to give up their ways, and all humanity live in accord with good.
In Zarathustra's message from Ahura Mazda, there is no bias towards the 'wicked,' as these surely can reject all that is bad and live harmoniously. He again declares he is the Teacher chosen by God to preach to all humanity.)

What Thou bestows through Thy Spirit and Fire,
the bliss through Righteous living promised to both parties;
and Thine Law is for the discerning wise,
O Mazda, declare this for our enlightenment,
from Thine own mouth, with words declare,
so that I will convert all the living!

If Righteousness is invoked,
together with Wisdom Lord of Lords,
together with Holy Devotion;
then through the Pure Mind shall I seek,
the Mighty Kingdom for ourselves,
through all these increases may we vanquish Untruth.

(above: look at his thoughts-vanquish untruth, not by 'destroying' these, but by increase in good thinking!)

That I may decide, reveal to me,
what through Righteousness thou hast ordained for me,
the better path for me to follow;
declare through Pure Mind that I may know,
and feel blessed for whatever good befalls me,
all these from Ahura Mazda, whether I receive (these) or not!

(To the reader who might be mystified by all the repeated stress on righteousness, wisdom, pure mind, the gap between the good and wicked folk, one must remember, where any repetition seems unnecessary , it's possible his listeners and disciples picked up everything Zarathustra said to various groups-thus some repetition.

But a closer look will show the subtle differences in his various verses. It might need to read verses more then once and then note the ever so subtle difference in what he is trying to convey.

It must also be remembered Zarathustra speaks from a time when writing for his people was not available, his utterances remained in dialect verbal form for several centuries before being committed to writing. Besides, he speaks to a world where, in all civilizations at that time, the upper class were deluded that, with their elaborate rituals and sacrifices, a heavenly afterlife was assured.

Against such heavy opposition, proclaiming a new unheard set of ideas, where righteousness, pure mentality and love, devotion and wisdom etc, are qualities that will enrich people, that total rejection of bad and evil is neccessary, you must imagine the great effort Zarathustra has to put in, to literary 'drill' these new ideas into people.

This is 1500 B.C. with people more concerned with finding pastures or new regions after a realisation this is a vast unexplored world, and fighting off invasions and local marauders. Not to count out false teachers and cheats bent on hoodwinking people with mindless rituals.


In this situation a prophet comes along, has to use very persuasive means (but fully non-violent) to tell people how to go about life the right way! Imagine, just the belief in One God, must have puzzled and confounded most people!)

[Readers are so conditioned to comprehending God as a shadow of our human attitudes-an angry and wrathful God, a God who wants to test you by asking for the impossible, like the Jewish Abraham asked to sacrifice his own son-that here, the Zoroastrian God, incapable of all these human frailties-He is simply Pure and totally devoid of any negative nature-will seem new to readers.]

Here is the same assurance from Zarathustra, with subtly different implication:

The best shall he, the wise person, gather,
who shall spread the Truth-
the Holy Word leads to Perfection
and to Immortality, the eternal good,
to the Kingdom of Mazda,
that through Love shalt increase in him!

Here again, in the verse below, Zarathustra stresses all this is new, for a mind that has remained 'stagnant' so far!:

Who through His Holy Word first proclaimed,
His Light shall reach through all heavenly lights,
He Himself is the Wise Creator of eternal law(!),
through which He upholds the pure minded;
that Light do Thou shine upon our spirit,
which, O Lord, has remained* the same this far.

*remained- meaning our spirit, ie our selves have not received such enlightenment before.

(from above string of thought continues below: 'since Thou wilt shine Your Light upon us,' then:)

Then I will comprehend Thee as the First
and ever, O Mazda, as the now forever* in my mind,
the Father of Love;
so that I might fully behold Thee in my eye,
as the true Creator of Righteousness,
the Judge Sovereign over the actions of all the living!

*now forever: the first, the present and future in all creation.

Thou art Holy Devotion,
Thine, too, is this creation of the living world,
through the wisdom of Thy Spirit, O Ahura Mazda;
for You have given the choice,
to seek the One who will shelter,
or, deluded, follow (the false protector)who offers none.

From these two, let one choose
for shelter, the good shepherd for oneself,
a Master who promotes Truth,
who promotes Good Will;
never, O Mazda, may the false deceiver
partake of the Holy Message, even though outwardly pious.

Since, O Mazda, Thou did create from the beginning,
Thou did create physical body and soul,
and power to think through Thine own Mind;
since Thou placed life in this encaged flesh,
You bestowed the power to decide and the words to use,
so make the choice through free will!

Thus, when each one lifts his voice,
whether one of false words or one of wise speech,
whether knowledgeable or ignorant,
with the heart or with the mind;
Holy Devotion stands with him
who asks with doubt of the two paths.

Now whether doubts are in the open,
or expressed secretly, O Mazda, Devotion (these)resolves;
or when for a petty misdeed
one is given the highest punishment,
all this discerning through Thy resplendent eye,
Thou never fail to observe with pure righteousness.

These do I ask of Thee, O Ahura,
how indeed has all this come to pass,
and how shall it be all in the future(?)
what silent yearnings are heard
in the Book of Life, of the righteous,
and what, O Mazda, how will the reckoning be made of the false ones?

I ask, O Mazda, what reckoning awaits him
who advances the power of the false ones,
of the evil doers, O Ahura?
who find no other goal in life,
but to separate the good Shepherd,
the loved ones, from others in the multitude.

This I ask, if any man indeed
of good judgement, yearns for Thy Kingdom
to dwell in the homes, the province, the nation,
who strives for the increase of Righteousness,
then, O Mazda Ahura, how wilt Thou receive him,
how does he deserve this, and through what deeds?

Which of the two paths the righteous ones
or the unrighteous chose as the better one?
let the enlightened reveal this to the wise (listener)
the ignorant will not lead us astray, never;
O Mazda Ahura, be Thou unto us,
one who leads us to realms of Pure Mind.

Let not anyone give to the False One,
to his words and to his teachings countenance,
because the homes and the towns,
the province and the country, does he hurl,
into torment and even into death;
so stand against these with your spiritual armour.

Who turns his ears to, and becomes righteous,
to his soul is revealed the knowledge of wisdom,
with his tongue, for all of the true doctrine,
does he reveal with eloquent words;
through Thy radiant Fire, O Mazda,
Thou wilt assign the destinies of the two sides.

Who follows the Righteous Teacher,
the Light shall be his abode evermore;
but long ages of darkness,
with dimmed light and words of woe,
the wicked shall indeed be lead to,
their own selves shall convey them there, through their own deeds!

For Zarathustra, the gift of heaven is not just a heavenly abode, but much more:


(Now) Mazda Ahura shall grant
Perfection and Immortality,
out of His abundance Righteousness also,
through His Self infuse Power of the Kingdom,
and Pure Mind through His desire to give (all this),
to one who is steadfast to Him in spirit and actions!

Clear are these teachings to those rich in wisdom,
and to him who realizes in his mind
such persons work with His Power,
and glorify Righteousness with word and deed,
such indeed, O Mazda Ahura, are on Thy side
the most potent helpers are these surely!

Zarathustra's message to humanity-4

[To those not very familiar with blogs, one word of advice. In blogs, the posts run in reverse order, the first post is actually placed at the bottom in the Archives. (see the Archives on the left). It is necessary to point this because, as far as this blog is concerned, the contents will be better understood by reading the 'end' post first (which is the first/earliest post!), then the next post above the post read; please read in 'reverse' order.]

The Ahunavaity Gatha- Yasna 30 verses 1 to 11

Zarathustra begins preaching.

Now, to those eager shall I speak of the two, (principles/beings/forces)
O Mazda, all these teachings are for the wise;
and I shall sing hymns to Ahura,
and praises for Pure Mind;
I shall reveal the sacred lore of Righteousness,
so that you all may attain perfection in the Realms of Light!

Now listen with your ears to the highest truths,
consider these with an illumined mind,
before deciding between the two choices,
each man for himself;
before this great call
awake ye each one and spread this word!

Now, in the beginning there were two Mainyus, (beings/mentalities/forces/principles)
who had revealed themselves as twins
and in their thoughts, and in their words
and also in their deeds, these two
show themselves Good and bad;
and of these two the wise chose right, not so the unwise!

Now, when these two Mainyus come together
they created first, before everything else,
the one (created)Life and the other Not-Life;
and thus shall be fulfilled Creation's plan-
the worst for the followers of untruth,
but for the truthful, the Best (Supreme) Mind!

Of these the twin Mainyus,
he, the false one, chose doing the worst actions,
but the Holiest Spirit embraced Truth;
whoso chooses to wear Imperishable Light,
and whoso would please Ahura,
through deeds of truth, let him make a path to Mazda!

Of the two, the Daevas (the wicked) chose falsity,
for near to them came the Being of delusion;
and they (all) chose the worst thinking,
and with evil they rushed around in wrath,
and thus they so afflicted our mortal lives.

But to the person who comes to (the) good Kingdom,
together with Love and Righteousness;
comes endurance of the physical (bodies),
all these shall belong to Thee,
because they have endured the fiery test.

(there is forgiveness for the wicked!):

But when upon the others the reckoning,
for their bad actions, descends,
then, O Mazda, upon them the Kingdom
shall be revealed by the Pure Mind;
unto them, O Ahura, the revelation come,
so they deliver the False One to Righteousness.

But may we be among those who are Thine,
who anew refresh this world,
O Lords of Creation and Life;
living, through Righteousness, as Thine companions,
thus we ever be single minded,
whenever reason is confronted with doubt.

For, when on the False One,
destruction of his false triumph is brought about,
then these shall hark back on their desires,
shall yearn to reach the heavenly abode
of Pure Mind, Mazda and Righteousness,
(repent) and strive to reach the good.

If ye all understand these Laws,
which Wisdom Mazda has ordained on mortals,
the laws of happiness and of pain,
an eternal suffering for the wrong-doers
and lasting good for the truthful,
then through these laws shall ye attain illumination!

(To the readers who might be mystified by all the repeated stress on righteousness, wisdom, pure mind, the gap between the good and wicked folk, one must remember, where any repetition seems unnecessary , it's possible his listeners and disciples picked up everything Zarathustra said to various groups-thus some repetition of .

But a closer look will show the subtle differences in the content in his various verses. It might need to read verses more then once and then note the ever so subtle difference in what he is trying to convey.

It must also be remembered Zarathustra speaks from a time when writing for his people was not available, his utterances remained in dialect verbal form for several centuries before committed to writing. Besides, he speaks to a world where in all civilizations at that time, the upper class, with their elaborate rituals, were assured of a heavenly afterlife.

Against such heavy opposition, proclaiming a new unheard set of ideas, where righteousness, pure mentality and love, devotion and wisdom etc, are qualities that will enrich people, that total rejection of bad and evil is neccessary, you must imagine the great effort Zarathustra has to put in, to literary 'drill' these new ideas into people.

This is 1500 B.C. with people more concerned with finding pastures or new regions after a realisation this is a vast unexplored world, and fighting off invasions and local marauders. Not to count out false teachers and cheats bent on hoodwinking people with beliefs in a huge group of gods and mindless rituals.)

In this situation a prophet comes along, has to use very persuasive means to tell them how to go about life the right way! Imagine, a belief in One God, when for thousands of years gods in various circumstances were worshiped, this new concept of One God might have puzzled and confounded most people.)

Zarathustra's message to humanity-3

[To those not very familiar with blogs, one word of advice. The posts run in reverse order, the last post is actually the first. It's important to point this because, as far as this blog is concerned, the contents will be better understood by reading the last post first, then the next post, please read in 'reverse' order.]

The Gathas are metrical verses; scholars say their meter, the measure of rhyming, is similar to that of the verses of the Indian Rig Veda, the oldest literature of these people, cousins to the Iranians.

The first Gatha, the Ahunavaity Gatha, have verses, each of six lines, with either 7, 9 or 8 syllables/ sounds in each word, per line, totalling to 48 syllables per verse!

The second Gatha, the Ushtavaity Gatha, have verses, each of 5 lines, with 11 syllables per line,totalling to 55 syllables per verse!

The third Gatha, the Spentomenid Gatha, have verses, each of 4 lines, with again 11 syllables per line, thus totalling to 44 syllables per verse.

The fourth Gatha, the Vohu Xshathra Gatha, have verses of 6 lines, with 7 syllables per line, thus totalling to 42 syllables per verse.

the fifth Gatha, the Vahishta Isti Gatha, have verses of 6 lines, but this is the only section with free use of either 7, 9, 11 or 12 syllables per line, therefore no confirmity in the total syllables per verse.

These are some of the very oldest surviving poetry in the history of mankind.

The Ahunavaity Gatha-
Yasna 29 comprising of 11 verses.

A tragic drama unfolds, the earth is pained by the wicked:

Unto You cried out the Soul of the Earth,
wherefrom did you create me? who fashioned me?
fury and rapine hold sway and the arrogant use violence'
I am enmeshed in outrage and agggresion;
none other Protector I have but You,
reveal to me a true Saviour.

Thereupon the Creator enquired of Righteousness,
who should be Thy Saviour for this Earth,
so that ye may offer to her,
protection and cherished zeal?
Whom do you desire as her Lord,
who shall free her of distress from the hosts of Untruth?

Unto Him (to the Lord God), Righteousness, who disunites none,
and binds all Creation together, made reply;
of those on earth no one is known,
by whom the righteous may stand against the wicked;
of mortals he has to be the strongest
unto whose call we may respond in all haste.

Lord Wisdom best bears in mind all prayers and pleas,
which have been made to Him even in the distant past,
by mortals, and even by the devas (the wicked),
as also these that shall be made to him in the far future;
the Lord Ahura is the sole Judge,
so let that happen to us which He alone ordains.

Therefore, verily, with uplifted hearts,
and hands outstretched, for the grace of Ahura,
my soul and that of this laboured earth,
pleads Lord Wisdom to grant our wishes;
never shall harm come upon the righteous living,
nor to the Shepherd even though he dwells among the wicked.

Thereupon speaks Ahura Mazda,
who enriches life with His all pervading presence,
is there not even one master,
nor a saviour filled with righteousness!
For this indeed as Shepherd
and Protector has the Creator ordained thee! (Zarathustra)

The Holy Word, that is the Lord's sacrifice (from us),
one with the same accord with Righteousness, has uttered,
the rewards of Mother Earth are,
indeed to the Holy Ones who serve.
Who is Thine Saviour, O Pure Mind,
who shall bring succour to mortals?

There is only one here, knowest I,
the only one who hearkens to our commandments-
Zarathustra Spitaman;
about Wisdom and Righteousness he alone
is willing to proclaim, through songs of praise;
so grant him the sweetness of speech!

Thereupon the Soul of Mother Earth wailed,
must I accept such feeble succour?
from the words of a man without strength,
whilst indeed I desired a mighty leader;
when will such a man arise?
who shall bring me strong support!

(Then Mother Earth reconciled)
O Ahura, do Ye, unto these,
grant spiritual force, and O Righteousness, grant strength,
grant that, O Pure Mind, to him,
that he may lead us to peace and rectitude;
Him, O Mazda, we all
accept as Thy noblest creation!

When will Righteousness and Love
and the Kingdom hasten to me,
do Ye, O Mazda, grant this new teaching,
unto this glorious brotherhood grant your acceptance;
O Ahura, now that help has come to us,
we shall be ever there to serve You!

Zarathustra's message to humanity-2

To those not very familiar with blogs, one word of advice. The posts run in reverse order, the last post is actually the first. It's important to point this because, as far as this blog is concerned, the contents will be better understood by reading the last post first, then the next post, please read in 'reverse' order.

This will take a small space here, but for the sake of continuity, repeating here, from the previous posting, the first three verses of the Gathas would make for good continuity.

The Ahunavaity Gatha:

Yasna 28 comprising of 11 verses.

From this very first Yasna-chapter/section, we begin to realize that Zarathustra's teachings emphasize that wisdom is gained from good deeds done with good intentions, with love and devotion. This leads him to pray for peace in this world.
God can only be realized through a pure mind. Righteousness is needed in both the physical and spiritual world to gain God's blessings to lead the faithful into God's heaven-the abode of light!


With hands outstretched in humble adoration,
to Him, for perfect bliss-
(I pray) to Thy Holy Spirit, Oh Mazda, first of all,
through deeds, inspired by Righteousness,
and for the wisdom gained from Pure Mind,
do I pray-to bring solace to the soul of the world!

I would reach unto You, Oh Ahura Mazda, through the Pure Mind,
that to me be granted, in both the worlds,
both this corporeal and spiritual world,
blessings through Righteousness,
whereby the faithful be led into the Abode of Light!

I shall verily unto Thee, Oh Righteousness, weave my hymns,
and to Pure Mind (also), as never before,
so that by the grace of Your Kingdom,
shall Devotion grow within us;
come Ye all and grant us perfect bliss!

These verses, and the ones that follow below, are Zarathustra's "opening statements." He makes his intent clear. He is clearly a Saviour; through perfect bliss, he wants to bring solace into this world and lead the faithful, through righteousness, into the Abode of Light!

Let the verses, his own words, speak for themselves:

Again, it is good deeds, done in the name of God, that lead the soul to its destined home:

Thus, upto it's exalted home the soul,
attuned to Pure Mind, shall I lead;
good deeds bring blessings
if done in the name of Mazda Ahura;
as long as I have will and the power to lead,
so long I will teach man to strive for Righteousness.

Zarathustra is keen to realize God, the Righteous, God, the Pure Being, through obedience. The Sacred Word of God is itself the excellent path that would also help in 'bringing back' those who have strayed- a return to the correct path:

Oh Righteousness, when shall I find Thee,
and acquire wisdom, to realize Pure Mind too?
and also seek the path to Almighty Ahura,
which is Obedience unto Mazda?
Through the Holy Word towards this excellent path,
shall we turn with our words the ignorant (who drift)astray.


The enmity of the wicked can be overcome by enriching our inner lives(!):

Come with Pure Mind,
grant us the long enduring gifts of Righteousness,
verily according to these sacred words, O Mazda,
grant Zarathustra the joy of inner life,
as also unto all of us, O Ahura,
that we overcome the hatred of the foe.

Zarathustra exhorts Righteous God to bless him with the rewards of a pure mind; he yearns that God, who is so devoted to His creation, grants the king, Vishtaspa and all the people, His Power, the state of being where more good work is devotedly done, fulfilling God's Divine plan:

Grant us, O Righteousness, that blessing,
the rewards of Pure Mind,
grant verily, O Devotion,
unto Vishtaspa* (the king) and also to my people,
and by Thy Power declare, indeed O Mazda,
that we, your devoted servants, should carry out Your Word!

*Vishtaspa, a king in the eastern part of ancient Iran, east of the Caspian sea, is the first monarch to accept Zarathustra's religion. Vishtaspa and his wife Hutoasa become ardent Zoroastrians after Zarathustra cures the king's favorite horse of it's ability to stand.



For the Best Abode from Thee, O Supreme (Lord),
from Thee, of one accord with Righteousness,
from the Lord do I beseech yearningly,
for the worthy Frashostra(a follower), as also for my people,
and even on those You choose to bestow,
the blessings of Love through all eternity!

We will never, O Ahura, take Thy blessings,
and provoke Thy wrath, nor (of) Righteousness,
nor (of) Pure Mind, who is the best,
we who strive eagerly to offer our songs of praise
unto Ye;
for Ye are the most worthy for invocation
in prayers, together with Ye, Supreme Dominion.

And if Thou knowest those, who on account of their righteousness
and because of their loving heart are wise,
and upright, O Mazda Ahura,
do fulfill their desires by granting attainment (of these);
for I assuredly know, Thou shalt not leave unanswered,
devout prayers for righteous ends!

So, through these prayers, I hold myself to Righteousness,
and to Pure Mind for evermore;
do Thou, O Ahura Mazda,
instruct me to proclaim,
through Thy Spirit and through Thine own lips,
whence this creation first came into being.

these 11 verses form Yasna 28 (see previous post for details of make up of Gathas.)

Zarathustra's message to humanity-1

(This post, and further postings, will be better understood only after reading the three earlier posts "A Brief Introduction to Zoroastrianism and Zarathustra," Parts 1 to 3. These give the background required for a better understanding of this very ancient message and it's relevance in our modern age.)

Zoroastrianism and it's earlier set of beliefs rooted in the Indo-European past, very ancient indeed, one comes to understand that man is seen as a part of a whole cosmos, with a vibrant throbbing life and energy of it's own, and God is just not a Spirit, but His Spirit and energy is within everything.

Unlike the Aryan-Vedic- Hinduism, that also evolved from it's Indo European roots, where  the Ultimate Reality is believed to be within everything, Zarathustra's God, Ahura Mazda, is an individual entity. But, unlike the Christian-Islamic concept that He stands fully apart from His Creation, here, Ahura Mazda, through all His Attributes-Bountiful Beings and the Angelic hierarchy, forms the spiritual content in all things.

Fire, for example, is an element, but it is venerated because it's very inner content is throbbing with a living spiritual vibrancy personified as the Angel Adar Yazad (Yazata-Divine Being.)  Fire is thus seen as a spiritual Being, a part of the whole living cosmos, which include man, and all other creation.

Zoroastrian veneration for all things demands the elements be treated with care; hence, the Avesta enjoins, that water, for example, be drawn away from it's source before use, or, trees are worthy of veneration and cutting them down is a grievous sin, or, cut nails be buried, or, the head be well covered to prevent falling hair polluting things around.

Besides, the faithful are constantly made aware of all God's creation around them, with each day linked to God, with the first day of each of the twelve  Zoroastrian calendar months dedicated to Ahura Mazda-Hormazd Himself, the next six days to His attributes, which with Ahura Mazda make up the great seven Amesha Spentas.   Thus the second day is dedicated to Vohu Manah-Bahman-Pure (Loving) Mind, the third to Asha Vahista-Ardibehesht-Best Righteousness, the fourth to Xshathra-Vairya-Sheheravar-Spiritual Dominion and Strength, then the fifth to Spenta Armaity-Sheherevar Bountiful Devotion, the sixth to Haurvatat-Khordad-Wellbeing, the seventh day to Ameretat-Amardad-Eternity. The rest of the 23 days, of the month, are linked to each of 23 Angels in the Zoroastrian hierarchy. It reminds the faithful each day of  the spiritual core in everything in the whole cosmos-so we have the awareness of a 'spiritual element' within the Sacred Fire-Atad Yazad (angel presiding over Fire, or in the Sun-Khurshed, Moon-Mah, and Holy Waters-Avan, this Earth-Geush, the sky-Asman, the Sirius star-Tir, or the 'spiritual element' within Victory (over Evil)-Bahram, in Obedience-Sarosh, in Justice-Rashna, even in the Holy Word-Mahrespand, and (the Universe's) Endless Light-Aneran, all these Yazatas-angels presiding over each of elements or functions of humans and angels, all these elements and actions are pulsating with Ahura Mazda's spiritual energies!

Ahura Mazda, Lord Wisdom, also recognized as Asa Vahishta- Righteousness, Vohu Manah-Pure Mind, Xshthra Vairya-Supreme Dominion/Omnipotent, Spenta Armaity-Bountiful Devotion, Haurvatat-Well Being and Amrtat-Eternity-seven names/appellations/attributes of the Zoroastrian God.

God in Zoroastrianism is not addressed as "God is Righteous" rather as "God is Righteousness."

This has awesome implications; Ahura Mazda, Lord Wisdom is Wisdom, Righteousness, Pure Mind, Supreme Dominion and Bountiful Devotion, Well Being and Eternity; the Supreme Power, a Bounteous Spirit (Spenta Mainyu), is Wisdom personified!

Through Zarathustra's own words, his Gathas (holy sacred words), the following principal beliefs have evolved:

The Zoroastrian credo is: Good Thoughts, Good Words and Good Deeds- Hu mata, Hu kata, Hu varashta!

The Zoroastrain is enjoined to practise Good thinking, Good speaking and Good action:
Manashni, Gavashni, Kunashni!

1.Zoroastrianism values knowledge, spiritual knowledge, that good deeds done for God (and, by conjecture, not for selfish motive) bring a pure mind within us, and God's kingdom is achieved only by uplifting the poor!

Thus the principal prayer states:

Just as the (Supreme) Lord is all powerful, so the Teacher, on account of his store of righteousness;
the gifts of a Pure Mind are received by good deeds done for the Lord;
the Kingdom of God is upon him who clothes the poor!

2.The other equally relevant verse, only righteousness leads to illumination, is:

Righteousness is good, best it is, it is the illumination,
illumination comes to him who is righteous for the sake of the best righteousness.
(by conjecture-be righteous, not for any reward, but for it's own sake!)

3.A Zoroastrian universality is subtly declared by the following:

Of those that are, of whom in every act of worship,
Ahura Mazda recognizes (them) of higher worth,
by reason of their righteousness,
likewise the women whom He so knoweth;
all such, both these men and women, do we revere!

4.The prophet hood of Zarathustra and the supremacy of the Gathas, his own compositions (the four prayers above are his authorship too), is announced thus:

Ideal is the thought, ideal the word, ideal the deed
of Holy Zarathustra.
May the Bountiful Immortals (the seven names of God) accept these Gathas,
Salutations unto Ye, O Holy Gathas!

Within the Zoroastrian scriptures, collectively called Avesta, the Repository of Knowledge, the Gathas are placed within a section of ritual called the Yasna. The latter contain texts which are invocations to all ancient Zoroastrian divinities derived from the more ancient Aryan Mazdayasni religion; but the Gatha verses clearly stand out, as some sample verses below show.

The Yasna comprise of 72 sections called Yasnas, and the Gathas within are the following:

The Ahunavaity Gatha: (The Sacred Word Gatha) from yasna 28 to yasna 34.
The Ustavaity Gatha: (the Illumination Gatha) from yasna 43 to yasna 46.
The Spentomenid Gatha: (the Bounteous Spirit Gatha) from yasna 47 to 50.
The Vohu Xshthra Gatha: (the Best Dominion Gatha) yasna 51.
The Vahishta Isti Gatha: (the Best Beloved Gatha) yasna 53

Most probably, Zarathustra 'composed' these Gathas in a heightened state of consciousness, attuned to the Divine. The gathic dialect is from an age when his people had no knowledge of writing, hence his followers, listening with rapt attention and awe, began to memorize these verses and thus, so memorized, the verses were passed on from father to son, untill in the 3rd century AD, a script was 'invented' for compiling the Avesta, the Gathas too were committed to writing.

The Ahunavaity Gatha:

In its opening verse Zarathustra prays, to Ahura Mazda, for perfect bliss, and earnestly desires he bring solace to the whole world, thus he declares:

With hands outstretched in humble adoration,
to Him, for perfect bliss-
(I pray) to Thy Holy Spirit, Oh Mazda, first of all,
through deeds, inspired by Righteousness,
and for the wisdom gained from Pure Mind,
do I pray-to bring solace to the soul of the world!

Heaven, in Zoroaster's view, the Abode of Light(!), has necessarily to be gained by:

I would reach unto You, Oh Ahura Mazda, through the Pure Mind,
that to me be granted, in both the worlds,
both this corporeal and spiritual world,
blessings through Righteousness,
whereby the faithful be led into the Abode of Light!

Zarathustra declares he will weave hymns thus:

I shall verily unto Thee, Oh Righteousness, weave my hymns,
and to Pure Mind (also), as never before,
so that by the grace of Your Kingdom,
shall Devotion grow within us;
come Ye all and grant us perfect bliss!