Abstract
In order to understand rightly the eschatology of Zoroastrianism, we ought to direct our notice to Zarathushtra's historical viewpoint. He abandoned the cosmological theory of Eternal Return, and originated the idea of History in which time has both beginning and end.
1. Aša
The term aša-which Zarathushtra had made the very key-stone of his teaching, is equivalent to the Vedic rta by etymology. The original concept of these two words is the order of time. In Gatha, however, aša-is very strongly connected with the Law of Retribution and Judgment. Ahura Mazdah metes out rewards and punishment for actions done, in strictly accordance with this Law. And, in Ys. 31-7, we are told about that Ahura Mazdah created aša-, so that the Paradise might be accomplished in the Last. Thus, to Zarathushtra himself, aša- meant the Divine Providence which rules the whole of the manifested creation, and by which all creatures are impelled to progress Godwards.
2. Choice
As the very foundation of Zarathushtra's belief in Providence, we must recognize the doctrine of the freedom of the will. God created xratav-, that faculty in man that enables him to choose freely for himself (Ys. 31-11). And urvan- one of the most important conceptions of Zarathushtra's psychological theory, is derived from √var-(Skt. vr-), to choose. The best teaching, as shown in Ys. 30-2, is to guide man's choice. As dualism that is characteristic feature of Zarathushtra's creed, the choice is ultimately always that between good and evil. So the right choice Zarathushtra exhorted is to choose Aša, not Drug. His historical view which is the foundation of Zoroastrian eschatology, is essentially due to this choice of Aša.
