The Philosophy : Core Concepts

Vanguhi Daena (vaŋ­^vhī daēnā ‘the Good Envisionment’), or simply Daena, is the native word for Zoroastrianism within the religion. This term most accurately refers to the underlying, subconscious way of thinking, believing, and conceiving the world in the mind of a Zoroastrian, which subsequently informs the way they understand how reality truly works. As such, it can be understood as the worldview or guiding paradigm which defines Zoroastrianism. This contrasts with the modern term for the religion, Zoroastrianism, which literally means the religion of ‘Zoroaster’, the ancient Greek rendering of the name of Zarathushtra.^[1] Regardless, rather than understand their religion as being fundamentally defined by the concepts of faith, duty, or submission, Zoroastrians instead view it as a guide for interpreting the world around them, allowing them to determine right from wrong and the best way of improving the world. Historically, Vanguhi Daena also referred to the system of thought, along with the tradition of texts, which aided Zoroastrians in correctly understanding the world.

Besides Vanguhi Daena, one frequently encounters the term Mazdayasna ‘the worship of Mazdā’.^[2] While both are correct terms for Zoroastrianism, Mazdayasna understands Zoroastrianism as a system of worship, or liturgy, for Ahura Mazda, whereas Vanguhi Daena conceives of Zoroastrianism as a system of thought and belief. In actuality the two terms are regularly used together in the Avesta as the extended name of the religion. However, in popular Zoroastrian thought of the modern day, Mazdayasna is nearly exclusively used, in part because the use of Vanguhi Daena as the primary term for Zoroastrianism has largely been forgotten. Aiding in this confusion is the fact that Vanguhi Daena has evolved into modern Persian behdīn, whose meaning has changed to refer to an individual Zoroastrian (or, in plural, to the whole community of practitioners), rather than the system of thought and belief.

Vanguhi Daena originated as a descriptive term coined by Zarathushtra Spitama to describe the spiritual and philosophical system he set down in the Gathas. While hard to define simply, there it specifically refers to the belief in Mazda Ahura and the Amesha Spentas alongside the way of thinking by which one can aid in the perfection of the world. This term effectively described the complex and revolutionary system of thought Zarathushtra designed for his followers, aiding them to better understand the deeper nature of the Creator and its creation. As the centuries passed, however, the term would grow to refer to the whole Zoroastrian system of thought and understanding built on top of Zarathushtra’s teachings, including the Avesta, later translations, and many layers of commentary.

Meaning of the term
The meaning of the word daēnā in Avestan has long been debated, with translations ranging from religion, to conscience, and even soul-view. It is a feminine noun derived from the root di-/day- ‘to perceive, to see’ with the suffix anā^[3], literally meaning something like ‘how one perceives things internally’. In Young Avestan, it gives daēnā ‘religious system of thought’; while in the related Sanskrit language, it appears as dhyāna, which refers to the act of reflection in the process of meditation, eventually giving the word zen in Zen Buddhism.

As for vaŋ­^vhī, it is the feminine form of the adjective vahu- (vohu) ‘good’, formed via the addition of -ī. Overall, the term vaŋ­^vhī daēnā in Young Avestan can be understood as ‘the good religious system of thought’, although the term requires special consideration to unravel its true connotations.

To this effect, one must look at the word as it appears in Old Avestan, the language of the Gathas. Firstly, it should be noted that in Old Avestan the term should actually be *vahvī dayanā rather than vaŋ­^vhī daēnā.^[4] The word *dayanā seems to be used in several different ways; although, most fundamentally, it means the way in which one sees the world in their mind, perhaps giving a translation of ‘worldview’ or ‘envisionment’.^[5] This direct meaning can be seen throughout the Gathas but most noticeably in the quotation below:

48.4:

`,AcsayKa ,Adzam ,OyhaW `,Onam ,TAd ,VY
`,AcAhMacaW ,AcAnaqoayK `,mLnEad ,Owh
`,Etiacah ,JNVnvraW ,SitSu `,JNVSoaz ,Ayha
.,TahMa ,Anan ,mvmVpa `,ltarx ,ImhaBq

Whoso makes his mind better, Wisdom, or else worse
He (makes) his dayanā so by action and word
He follows his pleasures, desires, and choices
Under Your intellect, (each) end would be different.

Moreover, the term is also used to refer to the system of thought, perception, and belief underlying the mind and behaviors of each and every person. This meaning, which is perhaps more apparent in the subtext of the Gathas, can still be seen below:

49.6:

`,EtiUrm ,AcmvCa ,Adzam `,AySEarf ,lW ,Orf
`,AhManam,A ,AyhakAmSx `,SuVtarx ,VW ,AY
`,AmEayawArs ,I,AqaY `,iAydicIW ,Svrv
.,Aruha ,OtawAmSx ,AY `,mLnEad ,mLt

I implore You, O Wisdom, and Asha to speak
Those which are the conceptions of Your intellect
(For us) to correctly discern how we could make heard
That dayanā which is of Your nature, O Lord.

Therefore, while one can have their own personal dayanā, one most commonly adopts these systems of belief from the world around them. As such, dayanā can also mean religion and system of thought, seeing no formal distinction between them. This usage of the word is the inspiration behind the term vaŋ­^vhī daēnā (*vahvī dayanā), encompassing the entire system of Zoroastrianism, including its beliefs, strategies of thought, and tradition of texts.

Daēnā as the Zoroastrian concept of religion
While definitions like envisionment or system of thought were used earlier, daēnā is, in actuality, the subconscious component of the mind which determines the way one perceives the world. It is not a singular thing but rather a collection of a countless number of beliefs, understandings, and ways of thinking. Within the individual, the daena is a mix of ideas and beliefs adopted from the culture around them, while in the larger world, it is a more or less formal system of thought shared by a group of people. For the most part, one’s daena (or core belief system) goes completely unnoticed and unreflected upon by the majority of people. They simply believe the way they understand things is not only correct but that they were the sole originators of their own belief system. Rarely do they seek to reevaluate or analyze their own belief system unless prompted by a dire need for change.

Zoroastrianism, in contrast, understands that the mind is not the sole domain of the individual, but that it is heavily influenced by outside ideas and forces. The mind subsequently adopts these ideas and integrates them within itself, thereby becoming a part of a larger system of thought. As such, the realm of thought and belief, in which Zoroastrianism must engage, is seen as a matrix composed of smaller minds making up, and subsequently being influenced by, larger systems of thoughts. All of this together means that the world is a complex mix of different overlapping belief systems and ways of understanding phenomena which dictate the minds of individuals. The concept of daena exemplifies this reality, that every person by necessity has their own system of thought, and that by engaging with the world of thought and belief around them, they become a part of greater systems of thought. Given the power these systems, or daenas, have over individuals—and the world at large—it is imperative that one properly evaluate systems of belief in order to ensure what determines their thoughts is both true and helps to advance the world to a better.

While these different ways of using daena are important for understanding its meaning, at its core, the word still refers to one’s envisionment: their natural, subconscious process of understanding things in their mind. Therefore, the concept of daena is the central paradigm by which Zoroastrianism understands itself and evaluates other religions and systems of thought. While other religions define themselves by core paradigms such as faith, submission, or proper behavior, Zoroastrianism defines itself with this notion of envisionment. This key difference is important, as one of a Zoroastrian’s core responsibilities is to seek to correctly understand the way the world works, and to seek to make it better. Zoroastrianism thus sees itself as a guide to this proper understanding of existence, aiding the adherent in properly conceptualizing the workings of the world.

Other religions, as well, are seen through this same lens, being understood by Zoroastrians the same way as they view their own: as the underlying systems by which one envisions the world. It should be said that this notion of daena is not nearly as restrictive as the word religion, and it can also be applied to many other systems of thoughts and belief in the world. Zoroastrians then can see largely encompassing systems of thought and belief, which are more or less informal or formal, as daenas as well. Examples of this today would be political or social movements such as communism, capitalism, or modern leftism, philosophical beliefs such as nihilism, or, perhaps the most common, the secular science based way of understanding humanity and the history of the universe. This is not to denigrate or reject any of these modern daenas, just to identify them within the Zoroastrian worldview, as inheritable systems of thought which determine the ways their adherents think.

Vaŋ­^vhī Daēnā as Zarathushtra’s philosophical system
It was this rather complex sense of the word daena, with perhaps a bit less sophisticated usage than before him, that Zarathushtra inherited when he chose to give a name to his philosophical belief system. The term at once encapsulated his teachings, underlined the critical importance of thought, and emphasized the core paradigm he wanted to impart to his followers: to seek to properly understand the true nature of being. The complexity of the word enabled him to impart layers of depth within the name of his belief system, allowing for a multitude of perspectives and applications among those who followed it.

First and foremost, however, Vaŋ­^vhī Daēnā is as a descriptive term for the system of thought and belief which Zarathushtra taught to his followers. As such, it includes a belief in a supreme intelligence which created and set the entire universe into motion, Mazda Ahura, and in its 7 emanations presiding over metaphysical existence, the Amesha Spentas. Also included is the conception that existence has iteratively progressed, or evolved, to its current state, being a mix of positive and negative aspects, and will eventually progress towards its ideal state, Frasho-kereti. Moreover, it is believed this iterative, progressive creation of the universe is actualized through the existence of two grand forces, Spenta Mainyu and Anghra Mainyu: the first bringing to realization Ahura Mazda’s vision for an ideal reality; the second, actively hindering and holding back the progressive realization of creation.

Furthermore, also included in the daena is a belief in the significance of human choice between right and wrong—truth and falsehood—and the importance of human action in actively making the world better, more ideal, and seeking to eliminate evil. This emphasis on choice is critical in Zoroastrianism, and is held to be vital at every level of reality, and human society. Any system of power over people, be it a government or institution, should only exist through the conscious choice and support of its people, thereby being beneficent rather than oppressive and focused on growth to a more ideal state. This idea is clearly stated in the Yatha Ahu, that the leaders of communities should be chosen by their followers in accordance with Asha. Overall, the idea is that by the establishment of a more ideal form of governance, power, and authority, the world and its systems of governance can be better ordered and benevolent.

Concordantly, Vaŋ­^vhī Daēnā is a genuine system for spiritual growth and philosophical understanding, centered around the notion of improving oneself and understanding the world. While previously many concepts and beliefs were listed earlier, the deeper notion of the ‘good envisionment’ is to not to prescribe belief but to encourage one to understand things for themselves… to seek to understand the greater nature of things—the actual and particular ways in which they currently exist—and to help them to realize their more ideal form, where applicable. Such a system, in application, can appear vastly different depending on the context. In one way, this can look like a constant search for truth in the realms of science, philosophy, or other systems of knowledge, or it can appear as a desire to create better realized and designed things in the material world, be it engineering, mechanics, industry, or any area of production. This need not be restricted to work or careers, as this process of realization and improvement should be focused on every aspect of life.

Most crucially, however, this same notion—understanding the true nature of something and seeking to see it better realized—is to be applied to the individual. As such, the good envisionment is turned inwards towards the individual, imparting upon them the responsibilities to use its tools to understand who they truly are, why they are the way they are, and all the myriad conscious and subconscious elements that cause them to think and behave the ways they do, especially when it causes harm to oneself or others. With this better understanding, one then is enabled to seek to change and grow, becoming better than they were before. Thus does the whole of the daena, all of its beliefs, tools, and understanding, provide its adherents both a comprehensive view of the world and a pathway for the betterment of themselves and all of creation.

1. The actual Greek form is Ζωροάστρης, giving Latin Zōroastrēs, hence nearly all the forms in the West. The actual name, artSuqaraz (zaraθuštra) in Young Avestan, gives Persian زرتشت (zartosht), as well as the renderings Zarathustra/Zarathushtra which are based on the Avestan name. ↑

2. One may occasionally encounter the translation ‘love of wisdom’ or ‘devotion to wisdom’, but the meaning of the term yasna is ‘liturgy’, which in the modern day has been generalized to the 72 chapter Long Liturgy. ↑

3. Technically, the root is d^hayH in Indo-Iranian (PIE *dʰeyh₂-) with the suffix ana + H. This is the same root as modern Persian dīdan. ↑

4. This is due to the strict metrics of the Gathas in conjunction with linguistic reconstruction. v makes the w sound. ↑

5. Worldview has been my own understanding of the word in the past. I have adopted the translation of envisionment relayed to me by Martin Schwartz, who has also used the translation in published works. ↑