Hara Berezaiti
Hara Berezaiti is a mythical mountain or mountain range in Zoroastrian tradition. Over time, it has been associated with a number of real-world mountains, more specifically Alborz mountain range in Iran.
In the Avesta, Mount Hara is the home of Mithra. In later texts like the Bundahishn, it appears as a center of the world around which the stars and planets revolve. It is also the gateway to the afterlife. In Iranian legend, it was on Hara Berezaiti that the hero Fereydun chained Zahhak. Modern version of its name appear in many mountains and mountain ranges over the Iranian world.
Etymology
Hara Berezaiti is the term used in the Avesta, whereas Sassanian era texts, like the Bundahishn use Harborz. They are generally interpreted to mean High Watch or High Guard.The first term is assumed to be derived from Proto-Indo-European *ser- with the meaning of to keep watch or to guard. The second term derives from PIE *bʰérǵʰonts and PIE *bʰerǵʰ-, respectively, both with the meaning of tall or lofty. It is continued in Persian borz, meaning tall.
Avestan Hara Berezaiti and Middle Persian Harborz are the origin of Persian Alborz and derivatives like Elbrus. These appear as toponyms for a number of real-world mountains and mountain ranges in Iran.
In the Avesta
The Avesta is the collection of canocial scriptures of Zoroastrianism and presents the world view of the Iranians during the Old Iranian period. In these texts, Mount Hara is mentioned several times in the Yasna and a number of Yashts.In verse Y. 57.19 the personification of Haoma is mentioned offering to the Zoroastrian divinity Sraosha on Mount Hara. The same is said in the Mihr Yasht with respect to Mithra and figures like Hushang and Yima are likewise said to have offered sacrifice there, to the Anahita, Drvaspa, and Vayu in the Yashts dedicated to these divinities. Verse Y. 42.3 also shows that Hara was sometimes called Hukairya.
Mount Hara is most often mentioned in the Mihr Yasht dedicated to Mithra. Verses Yt. 10.12-14 describe how Mithra reaches Mount Hara and survey the lands of the Iranians, where "navigable rivers rush with wide a swell
towards Parutian Ishkata, Haraivian Margu, Sogdian Gava, and Chorasmia." Verses Yt. 10.50-51 state how his abode above Mount Hara was built by Ahura Mazda and the Amesha Spentas and verses Yt. 10.88-94 describe how he is worshipped on the highest peak of Hara by Haoma.
In Zoroastrian tradition
Additional material on the Zoroastrian view of Mount Hara is given in the Bundahishn, an encyclopedia on Zoroastrian knowledge, compiled in Sassanian times and written in Middle Persian. According to the Bundahishn, earth was initially created as flat. Out of this flat earth, Mount Hara would grow for 800 years until finally reaching to highest point in heaven.Hara was thought to be situated at the center of the seven climes that formed the world. It is the source of all waters and from its peak Aredvi Sura Anahita would flow into the world ocean vourukasha. Night and day were caused by the mountain blocking the sun during the daily cycle. Its peak was supposed to be a place of primordial purity, unaffected by the works of Angra Mainyu like darkness, diseases or pollution. It was also the place from where the dead could pass the bridge of judgement to either the House of Lies or the House of Song. Three divinities are thought to be guardians of the bridge: Mithra, Sraosha and Rashnu. Due to its centrality in the cosmic world order, Mount Hara has been compared to Mount Meru found in the closely related Old Indic texts.