Abstract

In Zoroastrianism, joy, contrary to common perceptions, is not a fleeting emotion but the natural consequence of choosing truth and doing good. Beginning with the Gathas, particularly the Ashtud Gatha, this article demonstrates that the concept of joy emerges from six fundamental connections: ethical choice, helping others, hope for the future, participation in the advancement of goodness, constructive work, and the protection of nature.

By tracing these connections from the Gathas to the Middle Persian texts, the article shows that joy never remains confined to the individual sphere. Rather, it operates on three interconnected levels: psychologically, as inner peace and freedom from inner conflict; socially, as shared well-being and collective solidarity, as manifested in celebrations such as Nowruz and the Gahanbars; and cosmically, as humanity's participation in the process of Frashokereti, the final renewal of the world.

Ultimately, what this article reveals is that, in Zoroastrianism, joy is neither separate from ethics nor from society. Rather, it reflects humanity's harmony with the order of creation and its companionship with Ahura Mazda in the eternal struggle against destruction.

Introduction

In the name of Ahura Mazda.

Joy is one of humanity's oldest concerns, and in the religious and cultural traditions of ancient Iran—particularly in Zoroastrian teachings—it occupies a fundamental position. Contrary to the notion that joy is merely a passing emotion or the result of entertainment, Zoroastrian thought gives it a deeper meaning, connecting it with salvation, wisdom, constructive work, justice, and the struggle against destructive forces. The importance of this concept is such that one section of Zoroaster's hymns, the Gathas, is particularly associated with the subject of joy and happiness. This demonstrates that joy in Zoroastrianism holds a position far beyond that of a simple and temporary feeling.

This article examines the concept of joy in Zoroastrianism from several perspectives. First, the concept of joy is examined through the Gathas and ritual prayers in order to demonstrate how joy is connected with truth and ethical choice. The article then considers helping others and bringing joy to society, hope for a better future, and contributing to the advancement of goodness. Finally, constructive work and the protection of nature are examined as two further means of attaining joy and participating in the improvement of the world.

The purpose of this article is to demonstrate that joy in Zoroastrianism goes beyond simple happiness and is intertwined with ethical choice, efforts to improve the world, and social solidarity.

Joy in Zoroastrianism

Joy in Zoroastrianism is so prominently presented, from its earliest layer—the Gathas—to the Middle Persian texts, that it can be regarded as one of the central themes of the religion. One clear indication of this importance can be found in the name of one of the five sections of the Gathas. Yasna 43–46 are known as the Ashtud Gatha, a name whose Avestan root means “Hymn of Joy” and which derives from the repeated use of the word ushta (joy, happiness) in the opening verses of these hymns. This designation demonstrates the central importance that joy held for Zarathustra.

Nevertheless, joy in the Gathas is not a unified concept existing independently of other ideas. Rather, it derives its meaning through its connection with several other themes, each of which is examined below.

1. Joy and Ethical Choice: Truth

The first connection is between joy and ethical choice. In Yasna 30 of the Ahunavad Gatha, known as the “Hymn of Choice,” Zarathustra speaks of two fundamental forces in existence that have stood opposed to one another since the beginning of creation: the constructive force and the destructive force.

According to verses 3–5 of this hymn, humanity's destiny depends upon choosing between these two forces. Those who choose the path of goodness attain light and joy, while those who choose the path of evil face destruction. In verse 9 of the same hymn, Zarathustra expresses his hope for the ultimate triumph of goodness over evil—a hope that, according to Zoroastrian belief, ultimately leads to the renewal and perfection of the world.

The connection between truth and joy is expressed most comprehensively in the Ashem Vohu prayer, Yasna 27.14:

“Truth is the best good, and it is happiness; happiness belongs to the one who seeks the best truth.”

This connection, however, is not merely a promise or reward reserved for another world. As the following sections demonstrate, this choice has practical applications in everyday life.

The conflict between the two forces does not remain limited to outward behavior; it is also reflected in the human psyche. Persistent pessimism and sorrow may be regarded as signs of the destructive force prevailing within the human spirit, whereas maintaining hope and joy, even in difficult circumstances, represents adherence to the same good choice.

Mary Boyce emphasizes this point in her study of Zoroastrianism: “Unlike many traditions, in Zoroastrianism moderate enjoyment of life is regarded as a religious duty,” a characteristic that indicates that surrendering to sorrow and denying joy is not regarded as a sign of piety, but rather as a departure from a constructive disposition.

Thus, in this understanding, joy is not a reward separate from ethical choice; it is its natural and direct consequence.

2. Joy and Helping Others

The second connection is between joy and helping others. In Yasna 43, the first hymn of the Ashtud Gatha, Zarathustra expresses his desire to attain joy not only for himself, but also for the person who brings this joy to others.

These verses demonstrate that, in Gathic thought, personal joy and bringing joy to others are two sides of the same coin rather than two separate matters.

The same principle continues in the Denkard, where generosity, assisting those in need, and performing good works for society are placed alongside good thoughts, good words, and good deeds, and are identified as among the principal means of increasing the well-being and happiness of society.

Mary Boyce likewise emphasizes the social and participatory character of Zoroastrianism in her studies of the religion's rituals, showing that in the Zoroastrian tradition, the individual does not attain salvation and happiness in isolation but through connection with the community.

This connection can be explained from several perspectives, demonstrating how it can lead to joy in practical terms.

3. Joy and Hope for the Future

The third connection is between joy and hope for the future. In Yasna 45.7, it is promised that whoever listens to Zarathustra's teachings with a righteous disposition and puts them into practice will attain eternal joy and happiness.

This promise is connected with the concept of Frashokereti, or the final renewal of the world, which is also presented in Yasna 30. In other words, hope for individual joy exists within a larger hope for the improvement of the world.

This perspective continues in the Bundahishn, where the ultimate destiny of the world is portrayed as the triumph of goodness and the disappearance of evil. Humanity is presented not as a mere spectator, but as a participant in creating that future.

Thus, in this understanding, joy is not a reward separate from hope for the future. Rather, it is the natural consequence of the effort that emerges from that hope.

4. Joy and Contributing to the Advancement of Goodness: The Social Dimension

The fourth connection is between joy and contributing to the advancement of goodness. In Yasna 46.13, in a hymn in which Zarathustra speaks of the difficulty of having his religion accepted by his people, he promises goodness and joy to those who assist him in spreading the path of truth.

This function was continued and expanded at the social level through communal Zoroastrian festivals. According to an article in the Encyclopaedia Iranica, celebrations such as Nowruz and the six Gahanbar festivals bring together members of society regardless of their social status, transforming joy from an individual state into a collective experience. According to Mary Boyce's article in the same encyclopedia, Nowruz is regarded as the holiest and happiest festival of the Zoroastrian year.

5. Joy and Constructive Work

The fifth connection is between joy and constructive work. Yasna 47, the first hymn of the Spentomad Gatha, or “Hymn of the Constructive Spirit,” speaks in its second verse of the connection between this disposition, humility, and pure love. It presents good deeds as a path toward attaining the best disposition and, consequently, joy.

This teaching demonstrates that, in Gathic thought, joy does not arise merely from avoiding evil; it also emerges from active and constructive effort.

This teaching was developed further in the Middle Persian texts. The Denkard, by emphasizing the value of work, agriculture, animal husbandry, and the cultivation of the land, brings this Gathic principle from the level of an outlook into the practical sphere of everyday life. In this view, laziness and abandoning the land are condemned, while improving and cultivating the material world is regarded as a religious duty.

Mary Boyce likewise emphasizes this distinctive characteristic in her studies of Zoroastrian rituals: unlike religious traditions in which material life is viewed as an obstacle to salvation, in Zoroastrianism work and production are part of humanity's struggle alongside Ahura Mazda against destruction, rather than something separate from religious life.

6. Joy and Nature

The sixth connection is between joy and nature. According to the Bundahishn, water, fire, earth, plants, and animals are all regarded as good creations of Ahura Mazda, whose protection has been entrusted to humanity.

This perspective is connected with the same principle expressed in Yasna 30: just as humanity's choice between good and evil determines its destiny, its care—or neglect—of nature also contributes either to advancing or obstructing the world on its path toward Frashokereti.

The Functions of Joy in Life

Psychological / Individual Level

1. Freedom from Inner Conflict and Despair

According to Yasna 30, a person who chooses the path of Asha—truth and order—is freed from the conflict between their thoughts, words, and deeds because all three are brought into alignment.

This inner harmony, standing in contrast to the hypocrisy produced by following falsehood, is itself a source of peace and joy.

Similarly, according to Yasna 45, hope for a better future frees a person from becoming trapped in despair and from remaining immobilized by the difficulties of the present moment.

The same mechanism remains relevant in contemporary life: having a clear vision of the future, even in the midst of difficulties, gives a person motivation and peace of mind and prevents the collapse of morale in the face of temporary problems.

2. Satisfaction and a Sense of Worth Derived from Action

Based on the same principle of choosing Asha expressed in Yasna 30, a person who chooses good deeds demonstrates that choice not merely through words and thoughts but through everyday actions—including genuinely helping others.

Each time a person assists someone else, that act can create an immediate sense of satisfaction and inner meaning, encouraging the individual to continue along the same path. Joy is not a reward separate from good action; it is part of the choice itself.

Likewise, based on Yasna 47, constructive work enables a person to see the results of their efforts. Seeing the fruits of one's labor creates a sense of competence and satisfaction that differs from fleeting and passive forms of pleasure.

The same mechanism can be observed in contemporary life: doing something useful and seeing its results is one of the enduring sources of satisfaction with life.

3. A Sense of Belonging to a Greater Purpose

Based on the perspective presented in Yasna 46, contributing to the spread of truth and goodness creates in a person a sense of belonging to a purpose greater than individual life.

Participation in a shared ideal, even on a small scale, gives an individual a sense of value and satisfaction that differs from purely personal achievements.

4. Peace Through Connection with a Healthy Environment

At the individual level, contact with healthy nature—clean water, suitable air, and a flourishing environment—directly contributes to human comfort and peace of mind.

Thus, in the Zoroastrian perspective, joy is not limited to human relationships; part of it derives from the quality of humanity's relationship with its environment.

Social Level

1. Right Individual Conduct Improves the Collective Environment

A person who chooses the path of truth, according to the same principle, avoids lying, violence, and harming others, and therefore contributes to making their surrounding environment calmer and happier.

Honesty and proper conduct within the family, workplace, or society transform joy from an individual condition into a shared environment for everyone.

Likewise, the hope promised to followers of the righteous path in Yasna 45 is neither individualistic nor isolated; it is connected with listening to the teaching and putting it into practice.

A society whose members are hopeful about the future and work toward improving it can provide a more dynamic and joyful environment for collective life.

Furthermore, according to the teachings of the Denkard, cultivating the land and producing goods benefit not only the individual but also the family and society. Someone who cultivates land or produces something through their work is, in effect, contributing to improving the lives of others.

2. A Direct and Reciprocal Connection with Others

When an individual helps another person, a reciprocal relationship is created. According to the teachings of the Denkard, such relationships increase solidarity and trust among members of society.

A society in which people assist one another naturally provides a happier and more peaceful environment for life.

In this context, according to an article in the Encyclopaedia Iranica, festivals such as Nowruz and the six Gahanbars bring members of society together regardless of social status and transform joy from an individual state into a collective experience.

Nowruz, according to Mary Boyce's article in the same encyclopedia, is regarded as the holiest and happiest festival of the Zoroastrian year.

By bringing religion, family, and society together, these festivals transform joy into an event through which family ties are renewed and a sense of belonging to a shared identity is strengthened.

Conclusion

Joy in Zoroastrianism, as demonstrated through the study of the Gathas and Middle Persian religious texts, is neither a reward suspended for another world nor merely a fleeting emotion. Rather, it is the natural and direct consequence of choosing truth and doing good.

This concept is expressed through six fundamental connections: ethical choice, helping others, hope for the future, participation in the advancement of goodness, constructive work, and the protection of nature.

In each of these connections, joy operates simultaneously on three distinct levels. At the psychological level, human beings are freed from inner conflict and hypocrisy and attain peace. At the social level, their good choices influence their surrounding environment and increase shared well-being. At the cosmic level, every good deed serves as a contribution to the larger process of improving the world toward Frashokereti, the final renewal.

This fundamental Zoroastrian understanding of joy does not separate humanity from the world; rather, it connects humanity more deeply with the world.

This joy is neither individual nor limited to the individual. It derives its meaning through its connection with society and the cosmos. Thus, joy in Zoroastrianism reflects humanity's harmony with the order of creation and its companionship with Ahura Mazda in the eternal struggle against destruction.

Researchers

Andia Nemirian: 10th grade, Mathematics track

Morvarid Salamaty: 10th grade, Graphic Design track

Academic Supervisor: Ms. Katayoun Nemirian

Date of Writing: 19 Amordad 1405

This paper, presented in the Gathic category for participants under 18 at the 33rd National Manthra Conference on Avesta Recitation and Gatha Studies, held in the summer of 1405 SH, was recognized as a commendable work.

References

1. The Gathas
   Translator: Mobed Firoz Azargoshasb
   Publisher: Tehran, Forouhar, 1391 SH

2. Denkard, Books Five and Six
   Authors: Adurbad son of Omid and Adarfarnbag son of Farrokhzad
   Translator: Dr. Fereshteh Ahangari
   Publisher: Saba Publications, 1396 SH

3. Bundahishn
   Author: Farnbag Dadagi
   Edited by Mehrdad Bahar
   Publisher: Toos Publications, 1369 SH

4. “The Zoroastrian Religion”
   Mary Boyce
   Translated by Mostafa Farhudi, 1997

5. “Zoroastrian Festivals”
   Mary Boyce
   Translated by Reza Dastjerdi, 2005

The 33rd Manthra Conference on Avesta Recitation and Gatha Studies, following five days of programs in Avesta recitation, Gatha studies, and cultural and educational activities, concluded on Friday, 20 Shahrivar 1405, with the participation of Zoroastrian teenagers and young people.