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Arshtat
Arshtat ( ae, 𐬀𐬭𐬱𐬙𐬁𐬝) is the Avestan language name of a Zoroastrian principle and signifies either "justice". or "honesty.", col. 205. As a substantive, ''arshtat'' designates the divinity Arshtat, the hypostasis of "Rectitude" and "Justice". Her standing epithet is "world-furthering" or "world-promoting." In scripture Although there is a ''yasht'' nominally dedicated to Arshtat (''Yasht 18''), this hymn does not mention her, and it has been supposed that "the occurrence of ''arš-'' 'correct' may have been the reason" for the dedication. citing . Arshtat is closely allied with "the most upright" Rashnu, the "Judge." The two appear as a ''dvandva'' compound "Rashnu-Arshtat" in ''Yasna'' 1.7 and 2.7, in ''Yasht'' 10.139 and 12.40, and in ''Sirozeh'' 1.18 and 2.18.. This is an eschatological identification, and in the liturgy recited on the third day after death she is invoked with Rashnu, Sraosha "Obedience" and Mithra "Covenant", together the three ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yasht
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 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ameretat
(Avestan: ''𐬀𐬨𐬆𐬭𐬆𐬙𐬁𐬙 '') is the Avestan language name of the Zoroastrian divinity/divine concept of immortality. Amerdad is the Amesha Spenta of long life on earth and perpetuality in the hereafter. The word ' is grammatically feminine and the divinity Amerdad is a female entity. Etymologically, Avestan ' derives from an Indo-Iranian root and is linguistically related to Vedic Sanskrit '' amṛtatva''. In Sassanid Era Zoroastrian tradition, Amerdad appears as Middle Persian 𐭠𐭬𐭥𐭫𐭣𐭠𐭣 ''Amurdad'', continuing in New Persian as مرداد ''Mordad'' or ''Amordad''. It is followed by Shehrevar. In scripture In the Gathas Like the other Amesha Spentas also, Ameretat is already attested in the Gathas, the oldest texts of the Zoroastrianism and considered to have been composed by Zoroaster himself. And like most other principles, Ameretat is not unambiguously an entity in those hymns. Unlike four of the other Amesha Spentas, Ameretat does ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Huvishka With Rishti
Huvishka (Bactrian script, Kushan: Οοηϸκι, ''Ooēški'', Brahmi script, Brahmi: ', '; Kharosthi: 𐨱𐨂𐨬𐨅𐨮𐨿𐨐 ', ') was the emperor of the Kushan Empire from the death of Kanishka (assumed on the best evidence available to be in 150 CE) until the succession of Vasudeva I about thirty years later. His rule was a period of consolidation for the Empire. Huvishka's territory encompassed Balkh in Bactria to Mathura in India, locations where it is known that he minted his coinage. Gold coins and amulets in his effigy were found as far as Pataliputra and Bodh Gaya, including one such amulet as an offering under the Vajrasana, Bodh Gaya, Enlightenment Throne of the Buddha in Bodh Gaya, suggesting with other finds of Kushan coins in the area that Kushan rule may have extended this far east. His reign seems to have been essentially peaceful, consolidating Kushan power in northern India, and moving the centre of the Kushan Empire to the southern capital city of Mathura. ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Khwarenah
Khvarenah (also spelled khwarenah or xwarra(h): ae, 𐬓𐬀𐬭𐬆𐬥𐬀𐬵 ') is an Avestan word for a Zoroastrian concept literally denoting "glory" or "splendour" but understood as a divine mystical force or power projected upon and aiding the appointed. The neuter noun thus also connotes "(divine) royal glory", reflecting the perceived divine empowerment of kings. The term also carries a secondary meaning of "(good) fortune"; those who possess it are able to complete their mission or function. In 3rd- to 7th-century Sassanid-era inscriptions as well as in the 9th- to 12th-century texts of Zoroastrian tradition, the word appears as Zoroastrian Middle Persian ''khwarrah'', rendered with the Pahlavi ideogram ''GDE'', reflecting Aramaic ''gada'' "fortune". Middle Persian ''khwarrah'' continues as New Persian ''k(h)orra''. These variants, which are assumed to be learned borrowings from the Avestan, are the only Iranian language forms with an initial 'xᵛ-'. In all other dia ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Zoroastrian Calendar
Adherents of Zoroastrianism use three distinct versions of traditional calendars for liturgical purposes, all derived from medieval Iranian calendars and ultimately based on the Babylonian calendar as used in the Achaemenid empire. ''Qadimi'' ("ancient") is a traditional reckoning introduced in 1006. ''Shahanshahi'' ("imperial") is a calendar reconstructed from the 10th century text ''Denkard''. ''Fasli'' is a term for a 1906 adaptation of the 11th century Jalali calendar following a proposal by Kharshedji Rustomji Cama made in the 1860s. A number of Calendar eras are in use: *A tradition of counting years from the birth of Zoroaster was reported from India in the 19th century. There was a dispute between factions variously preferring an era of 389 BCE, 538 BCE, or 637 BCE. *The "Yazdegerdi era" (also ''Yazdegirdi'') counts from the accession of the last Sassanid ruler, Yazdegerd III (16 June 632 CE). This convention was proposed by Cama in the 1860s but has since also bee ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Avestan Language
Avestan (), or historically Zend, is an umbrella term for two Old Iranian languages: Old Avestan (spoken in the 2nd millennium BCE) and Younger Avestan (spoken in the 1st millennium BCE). They are known only from their conjoined use as the scriptural language of Zoroastrianism, and the Avesta likewise serves as their namesake. Both are early Eastern Iranian languages within the Indo-Iranian language branch of the Indo-European language family. Its immediate ancestor was the Proto-Iranian language, a sister language to the Proto-Indo-Aryan language, with both having developed from the earlier Proto-Indo-Iranian language; as such, Old Avestan is quite close in both grammar and lexicon to Vedic Sanskrit, the oldest preserved Indo-Aryan language. The Avestan text corpus was composed in the ancient Iranian satrapies of Arachosia, Aria, Bactria, and Margiana, corresponding to the entirety of present-day Afghanistan as well as parts of Tajikistan, Turkmenistan, and Uzbekis ... [...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 𐭅 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Vayu-Vata
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 The historical Vedic religion (also know ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Book Of Arda Wiraz
The ''Book of Arda Viraf'' (Middle Persian: ''Ardā Wirāz nāmag'', lit. 'Book of the Righteous Wirāz') is a Zoroastrian text written in Middle Persian. It contains about 8,800 words. It describes the dream-journey of a devout Zoroastrian (the Wirāz of the story) through the next world. The text assumed its definitive form in the 9th-10th centuries after a series of redactions and it is probable that the story was an original product of 9th-10th century Fars province, Pars. Title ''Ardā'' (cf. asha, aša (pronounced ''arta'') cognate with Sanskrit ''ṛta'') is an epithet of Wirāz and is approximately translatable as "truthful, righteous, just." ''Wirāz'' is probably akin to Proto-Indo-European *''wiHro-''-, "man", cf. Persian language, Persian: ''bīr'' Avestan: ''vīra''. Given the ambiguity inherent to Pahlavi scripts in the representing the pronunciation of certain consonants, ''Wirāz'', the name of the protagonist, may also be transliteration, transliterated as ''Wiraf' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Amesha Spenta
In Zoroastrianism, the Amesha Spenta ( ae, , Aməša Spəṇta—literally "Immortal (which is) holy/bounteous/furthering") are a class of seven divine entities emanating from Ahura Mazda, the highest divinity of the religion. Later Middle Persian variations of the term include the contraction 'Ameshaspand' as well as the specifically Zoroastrian 'Mahraspand' and 'Amahraspand'. As divine entities Significantly more common than the non-specific meaning of ''Amesha Spenta'' (see below) is a restrictive use of the term to refer to the great seven divine entities emanating from Ahura Mazda. In Zoroastrian tradition, these are the first seven emanations of the uncreated creator, through whom all subsequent creation was accomplished. This fundamental doctrine is only alluded to in the Avesta, but is systematically described in later Middle Persian language texts, in particular in the '' Bundahishn'', an 11th or 12th century work that recounts Zoroastrian cosmology. The expression ' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bundahishn
''Bundahishn'' (Avestan: , "Primal Creation") is the name traditionally given to an encyclopedic collection of Zoroastrian cosmogony and cosmology written in Book Pahlavi. The original name of the work is not known. Although the ''Bundahishn'' draws on the Avesta and develops ideas alluded to in those texts, it is not itself scripture. The content reflects Zoroastrian scripture, which, in turn, reflects both ancient Zoroastrian and pre-Zoroastrian beliefs. In some cases, the text alludes to contingencies of post-7th century Islam in Iran, and in yet other cases, such as the idea that the Moon is farther than the stars, it reiterates scripture even though science had, by then, determined otherwise. Structure The ''Bundahishn'' survives in two recensions: an Indian and an Iranian version. The shorter version was found in India and contains only 30 chapters, and is thus known as the ''Lesser Bundahishn'', or '' Indian Bundahishn''. A copy of this version was brought to Europe ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Middle Persian
Middle Persian or Pahlavi, also known by its endonym Pārsīk or Pārsīg () in its later form, is a Western Middle Iranian language which became the literary language of the Sasanian Empire. For some time after the Sasanian collapse, Middle Persian continued to function as a prestige language. It descended from Old Persian, the language of the Achaemenid Empire and is the linguistic ancestor of Modern Persian, an official language of Iran, Afghanistan ( Dari) and Tajikistan ( Tajik). Name "Middle Iranian" is the name given to the middle stage of development of the numerous Iranian languages and dialects. The middle stage of the Iranian languages begins around 450 BCE and ends around 650 CE. One of those Middle Iranian languages is Middle Persian, i.e. the middle stage of the language of the Persians, an Iranian people of Persia proper, which lies in the south-western highlands on the border with Babylonia. The Persians called their language ''Parsik'', meaning "Persian" ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
