The path of righteousness. The Rig Veda refers to the path of ṛta.[1] The Gathas similarly speak of the path of Asha, righteousness, and the idea, as we shall see later, is developed in the Later Avesta. The path of righteousness leads to paradise and the wicked souls, we are told, tremble at the Bridge of Judgment because they have deviated from the path of Asha through their words and deeds.[2] Ahura Mazda dwells in the straight paths and Zarathushtra seeks their knowledge through Asha.[3] Deviation from the path of righteousness spells man's destruction. Zarathushtra exhorts his hearers that every man and woman is free to choose for himself or herself the path of righteousness or the path of wickedness. The decision between the two ways of life rests with the individual. Man is the arbiter of his destiny. He has the power and freedom to choose between truth and falsehood, righteousness and wickedness, good and evil. He is responsible for the moral choice he makes and is consequently responsible for his actions If he makes the right choice and embraces righteousness, he will reap its reward, but if, as a free agent, he chooses wickedness, the accountability will be his and his own daena or self will lead him to retribution.
The discipline of the individual in righteousness. The prophet inculcates righteousness in his teachings, and strictly enjoins his followers to combat wickedness. By his birthright man belongs to the world of righteousness and is sent into this world for its furtherance and for the destruction of the world of wickedness. He is a friend of the righteous and their righteousness, but a foe of the wicked and their wickedness. It is expressly said that he alone is righteous who is a friend to the righteous; but he who, through maudlin sentimentality, is good unto the wicked and palliates his wickedness is to be considered wicked, for by failing to do his duty he puts a premium on wickedness.[4] To condone evil in a wicked person is a capitulation to evil. Before the individual sets out to fight wickedness in the outer world, he has first to establish order in his inner world. Concord and not discord, order and not disorder, righteousness and not wickedness, should be his constant inward experience. With strict discipline he has to work for the spiritual development of his self. He is taught to subjugate his passions,
