Zoroastrianism is one of the oldest religions and traditions being followed on the earth which beliefs in the dual cosmology of the evil and the good.
Aka Manah is an evil spirit present in the Zoroastrianism religion which is considered to be an epitome of the sensual desires who were sent for seducing the prophet Zoroaster.
Aka Manah Symbolism and History
Aka Manah the Avestan language name for the Zoroastrian daeva “Malicious Mind”, “Abhorrent Purpose”, “Insidious Thinking”, or “Fiendish Intention”. Otherwise known as Manah is the evil presence of exotic want that was sent by Ahriman to tempt the prophet Zoroaster.
His interminable rival is Vohu Manah. Otherwise known as Manah is the hypostatic deliberation of accusative akem manah (akәm manah), “manah made wickedness”. The typification of this defame impact is the evil presence Aka/Akem Manah, who shows up in later messages as Middle Persian Akoman and New Persian Akvan.
Mention in Younger Avesta
In the Younger Avesta, Akem Manah is unambiguously an evil element, an assistant of Angra Mainyu.
In Yasht 19.46, Aka Manah, Aeshma, Azi Dahaka, and Spityura fight Vohu Manah, Asha Vahishta, and Atar for the ownership of khvarenah. Later in a similar psalm (19.96), Aka Manah is anticipated to be fighting with Vohu Manah at the last redesign of the world, at which time Aka Manah – as the various daevas additionally – will be vanquished.
In Vendidad 19’s record of the allurement of Zoroaster, Aka Manah offers 99 conversation starters to debilitate the prophet’s conviction in Ahura Mazda. Zoroaster doesn’t surrender to the stunt.
Mention in Gathas
The idea of Aka Manah is now confirmed in the Gathas, the most seasoned writings of Zoroastrianism, and accepted to have been made by Zoroaster himself.
In two of the three occurrences where the term is utilized in these old writings, akem manah is a property of people. In Yasna 33.4, the artist vows to counter his own “insubordination and otherwise known as manah” through love.
In Yasna 47.5, otherwise known as manah is the inspiration (the perspective) that causes beguiling activities.
In the third occurrence where the term shows up, Akem Manah is a property of the daevas, substances that in later Zoroastrianism is evil presences yet in the Gathas are divine beings that are to be dismissed.
There, in Yasna 32.3, the daevas are distinguished as the posterity, not of angra mainyu, however of akem manah. Identified with, yet not so much identical to akem manah, are different terms that express comparative thoughts.
The first is otherwise known as mainyu “malicious soul” or “fiendish instrument,” which in the Gathas is stood out from spent mainyu “bounteous soul,” the instrument through which Ahura Mazda acknowledged creation.
The other term is angra mainyu “damaging soul,” which in Zoroastrian custom is the exemplification of insidiousness, however, in the Gathas is the other outright direct opposites of spenta mainyu.
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Mention in Shahnameh
In Ferdowsi’s Shahnameh, Aka Manah is depicted as having long hair, blue eyes, and a head like an elephant with a significant piece of tusks rather than teeth. In one of the stories, the devil traps Rostam while the saint is sleeping, and conveys him out of sight.
He at that point asks Rostam whether he would like to be tossed upon a mountain, or into the ocean. Rostam, mindful that the evil spirit’s psyche is unreasonable, requests to be tossed upon a mountain, and the evil spirit accordingly tosses him into the ocean.
Protecting himself from the waters, Rostam recoups his pony and defies the evil presence once more, therefore decapitating it.
Another story has a slanted reference to a “Stone of Akvan”, proposing that there were once different legends encompassing Akvan/Akoman that have not anyway endured.
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Aka Manah is an evil spirit related to the art of seduction which once was able to seduce the famous prophet Zoroaster from the religion of Zoroastrianism. This evil demon is believed to be linked to evil thoughts and evil purposes.
This demon is mentioned in many sacred and ancient texts, along with the text of middle Persian Akoman and the eternal opponent of Vohu Manah.