Zoroastrianism

Zoroastrianism, one of the world's oldest monotheistic faiths, emphasizes the eternal struggle between good (Asha) and evil (Druj). Central to this path is the concept of Vohu Manah, or the 'Good Mind,' which is intimately connected to the protection and care of animals. The tradition teaches that humans are stewards of the creation, and that our choices in diet reflect our commitment to the divine order and the eventual renovation of the world, known as Frashogard.

Historical texts and the sayings of High Priests suggest that vegetarianism was the original and natural state of humanity. According to the Shahnameh, it was the devil, Ahriman, who first introduced the eating of flesh to corrupt mankind and destroy life. By returning to a plant-based diet, Zoroastrians align themselves with the purity of the early creations and the wisdom of the Amesha Spentas, particularly Bahman Ameshaspand, who presides over the animal kingdom.

Modern Zoroastrian practice continues to honor these ideals through specific meatless days and months. While many in the contemporary Parsi community consume meat, the religious tenets and historical scriptures like the Dinkard and Bundahishn provide a strong foundation for a compassionate, plant-based lifestyle. Choosing a vegetarian diet is seen not just as a health choice, but as a spiritual practice that fosters long life, reduces sin, and prepares the soul for resurrection.

According to the Shahnameh by Firdowsi Tusi, the transition from a plant-based diet to meat-eating was not a natural evolution but a deception by Ahriman (the devil). Disguised as a cook named Iblis, Ahriman served King Zohak dishes made from the flesh of birds and animals to lead him toward tyranny and destruction.

This narrative serves as a warning that the consumption of animals is linked to evil intent and the disruption of the Divine Event of Frashogard. By choosing plants, believers reject the influence of Ahriman and return to the diet intended by the Creator.

The Bundahishn describes the history of human nutrition, noting that the first humans, Mashye and Mashyane, initially fed on water and plants. It predicts that as the world approaches resurrection, humanity will gradually desist from meat and milk, returning to a diet of vegetables and water.

High Priest Atrupat-e Emetan, writing in the Dinkard, explicitly urged people to be 'plant-eaters' (urwar khwarishn) to ensure long life and to honor the fact that Ohrmazd created plants specifically for the benefit of both humans and useful animals.

Bahman Ameshaspand is the Yazata (angel) who protects the entire animal kingdom, including birds and fish. Harming animals is considered an offense against this divine being.

To honor Bahman, Zoroastrians observe specific meatless days. This practice serves as a monthly reminder of the ideal state of compassion and the importance of protecting those under Bahman's care.

The concept of 'drij-e nasu' refers to the putridity of dead matter. Zoroastrian teachings suggest that since a corpse is considered impure, consuming flesh brings that impurity into the human system, leading to disease.

Prominent scholars like Ervad Dr. Peshotan Peer argue that vegetarianism is the only natural food for mankind, noting that human physiology—specifically our teeth—resembles herbivorous creatures rather than carnivores.

The life of the Prophet Zarathushtra is traditionally associated with a profound respect for living beings. According to the scholar Behramgor Tehmuras Anklesaria, the Prophet’s parents maintained a diet free from flesh, subsisting on milk and plant-based foods. This foundation suggests that Zarathushtra’s own physical form was built upon non-violent sustenance, setting a spiritual precedent for his followers.

This lineage of harmlessness is reflected in the belief that ancient Zoroastrians were originally plant-eaters. The introduction of meat-eating is often viewed through a historical lens as a departure from ancestral customs, particularly following periods of external conflict and cultural disruption. Returning to a plant-based diet is thus seen by many as a restoration of the original, pure state of the faith.

In the Persian epic Shahnameh, the poet Firdowsi Tusi recounts a cautionary tale regarding the origins of meat-eating. It is said that Ahriman, the spirit of deceit, disguised himself as a cook named Iblis to serve the tyrannical King Zohak. By introducing dishes made from the flesh of birds and animals, Ahriman sought to harden the human heart and disrupt the divine balance of the world.

This story serves as a symbolic warning that the consumption of animals is not a natural human inclination but an artifice designed to hinder spiritual progress. By rejecting meat, believers are seen as resisting these ancient deceptions and working toward the 'Frashogard,' the final renovation and healing of the world where death and cruelty will cease to exist.

Throughout history, Zoroastrian High Priests have provided clear guidance on the ethics of diet. Adarbad Mahraspandan, a prominent priest during the Sasanid era, warned that even a single mouthful of flesh involves the hand in sin. He taught a doctrine of collective responsibility, suggesting that if an animal is slain elsewhere, the one who consumes the flesh shares in the act as if they had performed it themselves.

Later, in the 11th century, High Priest Atrupat-e Emetan echoed these sentiments in the Dinkard. He explicitly urged the people to be 'urwar khwarishn' (plant-eaters) to ensure a long and healthy life. He emphasized that Ohrmazd created a vast variety of plants specifically for the benefit of both humans and animals, implying that the earth provides ample nourishment without the need for slaughter.

The Gathas and later commentaries link the protection of animals directly to 'Vohu Manah,' or the Good Mind. In Gatha ha 46.4, it is noted that those who prevent the free movement and life of cattle are acting with 'evil strength.' Conversely, those who liberate animals from harm are said to open the paths of wisdom for themselves.

This stewardship extends beyond mere abstinence from meat; it is a proactive protection of the animal kingdom. Because Bahman Ameshaspand (the archangel of the Good Mind) is the guardian of all animals, including birds and fish, any act of kindness toward these creatures is an act of devotion to the divine order. Protecting the innocent is viewed as a prerequisite for spiritual sagacity.

The Bundahishn, a foundational text on Zoroastrian cosmogony, describes a spiritual evolution in how humans consume food. It notes that the first humans, Mashye and Mashyane, transitioned from water to plants, then milk, and finally meat. However, the text suggests that as humanity approaches the time of resurrection and future existence, this process will reverse.

In the coming millennium of Hoshedarmah, the text predicts that human appetite will diminish and the desire for meat will be the first to be discarded. This is followed by the cessation of milk and bread, until humanity exists in a state of 'superabundance' through spiritual nourishment. Choosing a plant-based diet today is seen by some as aligning oneself with this future state of perfection.

When discussing vegetarianism within the Parsi and Zoroastrian community, it is helpful to frame the choice as a 'tarikat' or essential spiritual practice rather than a modern Western import. Highlighting the 'Anahita' or purity of the body helps others see that avoiding 'nasu' (dead matter) is consistent with traditional laws of hygiene and ritual purity.

It is important to approach these conversations with the 'Universal Lovingkindness' mentioned in the faith's ideals. Rather than judging those who follow common customs, one can point to the meatless days of Bahman, Mohor, Gosh, and Ram as existing evidence of the religion's inherent preference for a plant-based life. This makes the transition feel like a deeper commitment to one's own heritage.