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Yašt
The Yashts are a collection of twenty-one hymns in the Younger Avestan language. Each of these hymns invokes a specific Zoroastrian divinity or concept. ''Yasht'' chapter and verse pointers are traditionally abbreviated as ''Yt.'' Overview The word ''yasht'' derives from Middle Persian 𐭩𐭱𐭲 yašt (“prayer, worship”) probably from Avestan ''𐬫𐬀𐬱𐬙𐬀'' (yašta, “honored”), from ''𐬫𐬀𐬰'' (yaz, “to worship, honor”), from Proto-Indo-European ''*yeh₂ǵ-'' or ''*Hyaǵ-'', and several hymns of the ''Yasna'' liturgy that "venerate by praise" are—in tradition—also nominally called ''yasht''s. These "hidden" Yashts are: the ''Barsom Yasht'' (''Yasna'' 2), another '' Hom Yasht'' in ''Yasna'' 9–11, the ''Bhagan Yasht'' of ''Yasna'' 19–21, a hymn to Ashi in ''Yasna'' 52, another Sarosh ''Yasht'' in ''Yasna'' 57, the praise of the (hypostasis of) "prayer" in ''Yasna'' 58, and a hymn to the Ahurani in ''Yasna'' 68. Since these are a part of t ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Fravashi
Fravashi ( ae, 𐬟𐬭𐬀𐬎𐬎𐬀𐬴𐬌, translit=fravaṣ̌i, ) is the Avestan language term for the Zoroastrian concept of a personal spirit of an individual, whether dead, living, or yet-unborn. The ''fravashi'' of an individual sends out the ''urvan'' (often translated as 'soul') into the material world to fight the battle of good versus evil. On the morning of the fourth day after death, the ''urvan'' is imagined to return to its ''fravashi'', where its experiences in the material world are collected to assist the next generation in their fight between good and evil. In the 9/10th-century works of Zoroastrian tradition (Pahlavi books), Avestan ''fravashi'' continues as Middle Persian (and -w- forms, etc), , or . The last days of a year, called (compare Modern Persian: ''farvardin'', first month within the Persian calendar), are dedicated to the . The first month of the year as well as the 19th day of each month are considered under the protection of, and named af ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Haoma
''Haoma'' (; Avestan: 𐬵𐬀𐬊𐬨𐬀) is a divine plant in Zoroastrianism and in later Persian culture and mythology. ''Haoma'' has its origins in Indo-Iranian religion and is the cognate of Vedic ''soma''. Etymology Both Avestan ''haoma'' and Sanskrit ''soma'' derived from proto-Indo-Iranian ''*sauma''. The linguistic root of the word ''haoma'', ''hu-'', and of ''soma'', ''su-'', suggests 'press' or 'pound'. In Old Persian cuneiform it was known as 𐏃𐎢𐎶 ''hauma'', as in the DNa inscription (c. 490 BC) which makes reference to "haoma-drinking Scythians" (''Sakā haumavargā''). The Middle Persian form of the name is 𐭧𐭥𐭬 ''hōm'', which continues to be the name in Modern Persian, and other living Iranian languages (هوم). As a plant In the Avesta The physical attributes, as described in the texts of the Avesta, include: * the plant has stems, roots and branches (''Yasna'' 10.5). * it has a plant ''asu'' (''Yasna'' 9.16). The term ''asu'' is only used in ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Aban
Apas (, ae, āpas) is the Avestan language term for "the waters", which, in its innumerable aggregate states, is represented by the Apas, the hypostases of the waters. ''Āb'' (plural ''Ābān'') is the Middle Persian-language form. Introduction "To this day reverence for water is deeply ingrained in Zoroastrians, and in orthodox communities offerings are regularly made to the household well or nearby stream." The '' ape zaothra'' ceremony—the culminating rite of the ''Yasna'' service (which is in turn the principal act of worship)—is literally for the "strengthening of the waters." Avestan ''apas'' (from singular ''āpō'') is grammatically feminine, and the Apas are female. The Middle Persian equivalents are ''ābān''/Ābān (alt: ''āvān''/Āvān), from which Parsi Gujarati ''āvā''/Āvā (in religious usage only) derive. The Avestan common noun ''āpas'' corresponds exactly to Vedic Sanskrit '' '', and both derive from the same proto-Indo-Iranian word, ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ashi
Ashi (Avestan: 𐬀𐬴𐬌 ''aṣ̌i/arti'') is the Avestan language word for the Zoroastrian concept of "that which is attained." As the hypostasis of "reward," "recompense," or "capricious luck," ''Ashi'' is also a divinity in the Zoroastrian hierarchy of ''yazata''s. Nomenclature Avestan 'ashi' is a feminine abstract noun, deriving from the root ''ar-'', "to allot," with a substantivizing ''-ta'' suffix, hence ''aṣ̌i/arti'' "that which is granted." In the Avesta, the term implies both material and spiritual recompense. Although conceptually older than Zoroastrianism, Ashi has no attested equivalent in Vedic Sanskrit. The late Middle Persian equivalent as attested in the Zoroastrian texts of the 9th-12th century is ''ard-'', which is subject to confusion with another ''ard'' for '' aṣ̌a/arta-'' "truth". In the younger Avesta, divinified ''Ashi'' is also referred to Ashi Vanuhi or Ashi Vanghuhi (''Aši vaηuhī'', nominative ''Ašiš vaηuhī'' "Good Reward"), the Midd ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Aredvi Sura Anahita
Anahita is the Old Persian form of the name of an Iranian goddess and appears in complete and earlier form as ('), the Avestan language, Avestan name of an Indo-Iranian languages, Indo-Iranian cosmological figure venerated as the divinity of "the Waters" (Aban) and hence associated with fertility, healing and wisdom. There is also a temple named Anahita in Iran. Aredvi Sura Anahita is ''Ardwisur Anahid'' (اردویسور آناهید ) or ''Nahid'' (ناهید) in Middle Persian, Middle and Persian language, Modern Persian, and ''Anahit'' in Armenian language, Armenian. An iconic shrine cult of Aredvi Sura Anahita was – together with other shrine cults – "introduced apparently in the 4th century BCE and lasted until it was suppressed in the wake of an iconoclastic movement under the Sassanid Empire, Sassanids.". The symbol of goddess Anahita is the Lotus flower. Lotus Festival (Persian: Jashn-e Nilupar) is an Iranian festival that is held on the sixth day of July. Holdin ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Barsom
A barsom is a ritual implement used by Zoroastrian priests to solemnize certain sacred ceremonies. The word ''barsom'' derives from the Avestan language ''baresman'' (trisyllabic, '), which is in turn a substantive of ''barez'' "to grow high.". The later form – ''barsom'' – first appears in the 9th–12th-century texts of Zoroastrian tradition, and remains in use to the present day. The ''baresman'' is not related to the ''baresnum'', which is a purification ceremony. The ''baresman'' should also not be confused with the "mace", the ''varza'' (Avestan, MP ''gurz''). The ''varza'' is a metal rod, about one centimer in thickness, often crowned with a bull's head. It has been suggested that the ''baresman'' may have a Zagrosian origin.. Physical characteristics Material In present-day use, the ''barsom'' is a bundle of short metal wires or rods, each about 20 cm in length. and made of brass or silver. The use of metal wires or rods is a relatively recent ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yasna
Yasna (; ''''. ae, ,) is the name of 's principal act of worship. It is also the name of the primary liturgical collection of texts, recited during that ''yasna'' ceremony. Overview The function of the ''yasna'' ceremony is, very roughly des ...[...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Vata-Vayu
Vāyu-Vāta or ''Vāta-Vāyu'' (IPA: ) is the Avestan language name of a dual-natured Zoroastrian divinity of the wind (Vayu) and of the atmosphere (Vata). The names are also used independently of one another, with 'Vayu' occurring more frequently than 'Vata', but even when used independently still representing the other aspect. The entity is simultaneously angelic and demonic, that is, depending on the circumstances, either ''yazata'' - "worthy of worship" - or ''daeva'', which in Zoroastrian tradition is a demon. Scripture frequently applies the epithet "good" when speaking of one or the other in a positive context. In Zurvanism (Zurvanite Zoroastrianism, a now-extinct form of Zoroastrianism), Vata-Vayu represented two facets of the quaternary Zurvan. In this arrangement, Vata-Vayu represented "space" while the other two facets represent "time." Vayu-Vata has Indo-Iranian roots, and has the same name in historical Vedic religion. In Sanskrit and Hinduism Both the words Vā ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Verethragna
Verethragna ( ae, 𐬬𐬆𐬭𐬆𐬚𐬭𐬀𐬖𐬥𐬀 ') is an Indo-Iranian deity. The neuter noun ''verethragna'' is related to Avestan ''verethra'', 'obstacle' and ''verethragnan'', 'victorious'. Representing this concept is the divinity Verethragna, who is the hypostasis of "victory", and "as a giver of victory Verethragna plainly enjoyed the greatest popularity of old." In Zoroastrian Middle Persian, Verethragna became 𐭥𐭫𐭧𐭫𐭠𐭭 Warahrām, from which Vahram, Vehram, Bahram, Behram and other variants derive. The word is cognate with the Vedic Sanskrit. The Vedic god Indra may correspond to Verethragna of the Zoroastrian Avesta as the Vedic vr̥tragʰná-, which is predominantly an epithet of Indra, corresponds to the noun verethragna-. The name and, to some extent, the deity was borrowed into Armenian Վահագն Vahagn and Վռամ ''Vṙam'', and has cognates in Buddhist Sogdian 𐫇𐫢𐫄𐫗 ''wšɣn w(i)šaɣn'', Manichaen Parthian 𐭅𐭓 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Daena
Daēnā () is a Zoroastrian concept representing insight and revelation, hence "conscience" or "religion." Alternately, ''Daena'' is considered to be a divinity, counted among the ''yazata''s. Nomenclature Daena is a feminine noun which translates to "that which is seen or observed". In ''Zoroastrianism: An Introduction to an Ancient Faith'', Peter Clark suggests that the term might also be tied to the Avestan root "deh" or "di-" to gain understanding.Clark, Peter (1998), ''Zoroastrianism: An Introduction to an Ancient Faith'', 1, Sussex: Sussex Academic Press: 69-70. The Avestan term – trisyllabic ' in Gathic Avestan and bisyllabic ' in Younger Avestan – continues into Middle Persian as ''dēn'' (), which preserves the Avestan meanings. For comparison, it has a Sanskrit cognate ''dhénā'' which means thought, but thought in its higher and spiritual reaches. The word ''Zen'', as used in the name of the religious sect of Zen Buddhism, is derived from the cognate ''dh ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rashnu
Rashnu ( ae, 𐬭𐬀𐬴𐬢𐬏) is the Avestan language name of the Zoroastrian ''yazata'' of justice. Together with Mithra and Sraosha, Rashnu is one of the three judges who pass judgment on the souls of people after death. Rashnu's standard appellation is "the very straight." In creation accounts In the ''Bundahishn'', a Zoroastrian account of creation finished in the 11th or 12th century, Rashnu (Middle Persian: ''Rashn'') is identified as an assistant of the Amesha Spenta ''Ameretat'' (Amurdad), "immortality". (''GBd'' xxvi.115). In a subsequent passage, Rashnu is described as the essence of truth ('' arta/asha'') that prevents the ''daeva''s from destroying material Creation. "Rashnu adjudges even the souls of men and women as to bad deeds and good deeds. As one says, 'Rashnu shall not see thither the rank of the judge who delivers false judgment.'" (''GBd'' xxvi.116-117). In other texts In the Avestan Dahman Afrin, Rashnu is invoked in an address to Ameretat. Accor ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sraosha
Sraosha ( ae, 𐬯𐬭𐬀𐬊𐬴𐬀 or ) is the Avestan name of the Zoroastrian ''yazata'' of "Conscience" and "Observance", which is also the literal meaning of his name. In the Middle Persian commentaries of the 9th-12th centuries, the divinity appears as pal, 𐭮𐭫𐭥𐭱, label=none'', S(a)rosh''. This form appears in many variants in New Persian as well, for example , ''Sorūsh''. Unlike many of the other Yazatas (concepts that are "worthy of adoration"), Sraosha is also frequently referred to as the "Angel of Conscience" or "Voice of Conscience", which overlaps with both of his role as the "Teacher of Daena", Daena being the hypostasis of both "Conscience" and "Religion" and Guardian/Companion over the Chinvat Bridge. In scripture In Zoroaster's revelation Sraosha is already attested in the Gathas, the oldest texts of Zoroastrianism and believed to have been composed by Zoroaster himself. In these earliest texts, Sraosha is routinely associated with the Amesha S ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
