As part of an attempt to comprehend the joys and trials of existence and to locate each individual within a macrocosmic scheme, Zoroastrian cosmogony that was influenced by firm dualism centers on a belief that Angra Mainyu launched an onslaught to seize, then control, the spiritual and material creations of Ahura Mazda--i.
Like the battle between Ahura Mazda and Angra Mainyu, the two religiously central endeavors of Zoroastrians--i.
Once ensnared within the space of the material world, Angra Mainyu can gradually be vanquished by Ahura Mazda, the Amesha Spentas or holy immortals, the Yazatas or (spirits) worthy of sacrifice (or worship), and votaries acting in unison, or so it has been believed especially since cosmic dualism became fundamental to the faith.
The destructive wild animal who [seeks to] ruin the garden is the accursed Angra Mainyu who attacks and confuses creation.
Simultaneously, Angra Mainyu struggled to return to his own abode of darkness, but did not find a passageway [out].
Angra Mainyu cannot escape, it was recorded, because Ahura Mazda had ensured that the rock-crystal sky is xv aena- (usually rendered in Pahlavi as rosn rather than as xwen), i.
It seems that the mental analogy of precinct to world or, to phrase it another way, of ritual space to cosmic space, symbolically involves a union of place and period--for, according to Zoroastrian doctrine, the contest between Ahura Mazda and Angra Mainyu, order overcoming confusion, righteousness versus falsehood, truth opposing deception, good against evil, light dispelling darkness, is conducted within limited or finite space and time (termed zaman/zurwan i kanarag in Pahlavi).