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Rh Vedic riāvan. In the use of Avestan ashahe khā and Vedic khā rtasya, 'source of righteousness,' we have an interesting instance of the common words employed by both.

His righteousness remains the basic doctrine of Zoroastrianism during the Later Avestan period. Ahura Mazda is the righteous lord of righteousness. Among the many names by which Ahura Mazda is invoked in the hymn dedicated to him, the fourth is Asha Vahishta or Best Righteousness. Ahura Mazda has created Asha Vahishta, or Best Righteousness, who is the greatest, best, fairest, the radiant, the all-good archangel. In one instance he is called by the Indo-Iranian epithet bagha, 'divinity.' He it is who smites disease, death, fiends, sorcerers, noxious creatures, and his adversary Druj, Deceit or Wickedness. Zarathushtra for that reason proclaims the glory of Asha Vahishta, through whom the way to the abode of the archangels, paradise, becomes easy. The souls of the dead, who are the Fravashis of the righteous, dwell in the shining realm of Asha Vahishta. This celestial personification gives joy to the souls of the righteous dead. It is through him that the devotee aspires to behold and reach Ahura Mazda. He offers homage and adoration to him along with Ahura Mazda. Emphasizing Zarathushtra's dictum in the Gathas, the Younger Avesta affirms that there is one path alone that leads to the eternal life, and that is the Path of Righteousness. The Vedas likewise allude to the Path of Rta. The Achaemenian kings refer to the Right Path in their rock inscriptions. Buddha embodies his teachings in his noble Eightfold Path. During the same period Lao-tze interprets his philosophy in the Tao or the Way in China. Shinto or the Way of the gods appears in the national cult of Japan. The prophets and seers reveal the Path or Way of life to mankind and Jesus calls himself the Way, a thousand years after Zarathushtra. The faithful invoke the holy waters of Ahura Mazda for the attainment of this path which is the most upright and which leads to the paradise of