Introduction to the Avesta
The Avesta, sometimes called the Zend Avesta, is the scripture of the Zoroastrian religion. The exact date of the origin of the Avesta is lost in antiquity but scholars place the composed date from 1700 B.C.E. to 1400 B.C.E. Originally composed of twenty-one books, all that remains today is three books of which one, the Vendidad, is complete. The Vendidad contains contracts and other legalities of religious practice, including purity laws. The Yashts are individual hymns addressed to the angels and divinities of the Zoroastrian religion. The Gathas, the oldest part of the Avesta and attributed directly to Zoroaster himself, addresses the nature of God, Ahura Mazda, the nature of humans, and the relationship between humans and Ahura Mazda.
The language of the Avesta is called Avestan which most likely originated in the region that includes modern day Afghanistan and Turkmenistan. Avestan is an Indo-European language sometimes classified as an Eastern Persian language and is very close to Sanskrit but has more vowels than Old Persian, and more fricative consonants than Sanskrit does. In addition, as a language it is difficult to translate to English and the Avesta is no exception in this area. Avestan fell into disuse as a spoken language around the seventh century B.C. E. but remains a scriptural language for the Zoroastrian religion, much how Latin was once the scriptural language in the Roman Catholic Church.
The Gathas are part of the Yasna, a book that also contains liturgical rites. Chapters 28 to 34 of the Yasna are properly called the Ahunavaiti Gatha and pertain to seeking guidance from Ahura Mazda in order to do good thoughts, good words, and good deeds and the rewards that come from doing these. Chapters 43 to 46 of the Yasna, called the Ushtavaiti Gatha, describes the acquisition of salvation through the Good Mind of Ahura Mazda, how and why Ahura Mazda should be praised, and how wrongdoing can be overcome with prayer. The Ushtavaiti Gatha also addresses the doctrine of moral dualism, or good versus evil, and how both cannot be reconciled (Yasna 45:2). The last chapter of this Gatha contains a message of hope for the followers of Ahura Mazda, and struggles for the cause. The Spenta Mainyu Gatha consists of Chapters 47 to 50 of the Yasna and stresses the bounty of Ahura Mazda given to followers of the religion, the benefits of doing what is right, and a message of thankfulness to Ahura Mazda. Chapter 51 of the Yasna, the Vohu khshathra Gatha, addresses the congregation of believers regarding the blessings of Ahura Mazda, and opposing wrongdoers. The final Gatha, titled the Vahistoisti Gatha, contains a marital hymn to one of Zoroaster’s daughters, Pouruchista, and her husband to be, Jamaspa. Jamaspa is a minister under King Vishtaspa who ruled during the semi-mythological dynasty known as the Kayanian Dynasty. The exact location of Vishtaspa’s region of rule is uncertain but may have been in Balkh, or modern day Afghanistan. Vishtaspa lived during Zoroaster’s time and was one of the first converts to the new religion.
The Gathas deal with basic theological concepts of Zoroastrianism: God, Ahura Mazda, is all good and has no association with evil and destruction; humans are created with free will and have the choice to do what is right or wrong; Asha is justice and righteousness; evil originates with the spirit Angra Mainyu and is forever opposed to Ahura Mazda; Spenta Mainyu is God’s active creative force, comparative to the Holy Spirit in Christianity; the hereafter of heaven and hell; and the restoration of the earth.
One of the striking aspects of the relationship between an individual and Ahura Mazda is that of being a co-worker. Humans are not just the “offspring” of the creator, as the phrase “Child of God” is common in Christianity. Rather, humans were created to be actively constructing good thoughts, good words, and good deeds in the world. This triad of good thoughts, good words, and good deeds is made manifest to each person through what Zoroaster calls the Good Mind, from which he learns the nature of God. While humans were created with free will, given the choice to do what is right or wrong, doing what is right is exhorted to the followers of Ahura Mazda, who have the responsibility to
create a world favorable to all goodness. The faithful, according to Zoroaster’s message from God, is to overcome wrongdoing in the world (Yasna 28:6). Avoiding wrongdoing isn’t enough, for one is to be both active and proactive in eradicating wrongs that plague civilization. Spiritual happiness is not something to be waited for in the afterlife but is something to be experienced in the here and now. (Yasna 28:9) This happiness is a natural outgrowth of Asha, when one engages in good thoughts, good words, and good deeds.
Heaven and hell, in the Avesta, are the due rewards for those who live either largely good, or evil, lives. Yasna 31: 14 describes the afterlife destination for each person. Because there is no concept of Original Sin in the Avesta, each person’s thoughts, words, and deeds are judged by God at the time of one’s death. Heaven and hell are states of mind: for those in heaven, being at one with God and for those in hell, estrangement from God (Yasna 31: 19-20). Regarding the restoration of the earth, the Gathas mention how perfection of the world is reached from the continual progression of good (Yasna 34:14-15).
As with other sacred scripture, the Avesta is best understood not from an academic perspective but rather an understanding that comes from within one’s heart.
Image Credit: Shaahin, Public domain, via Wikimedia Commons.
