|
Sih-rozag
The Sih-rozag also known as Siroze are two closely related collections of short Avestan invocations and prayers dedicated to a number of Zoroastrian divinities, which in turn are connected to the thirty days in the Zoroastrian calendar. Name ''Sih-rozag'' is derived from Middle Persian ''sīh'', with the meaning ''thirty'', and ''rōz'', with the meaning ''days''. It is, therefore, translated as ''thirty days'' or ''belonging to the thirty days''. There is, however, no consensus on what thirty days are referenced here. On the one hand, authors like Darmesteter have interpreted them as the thirty days of the month in the Zoroastrian calendar to which the Sih-rozag is connected. On the other hand, it has been suggested that the name refers to the thirty-day long morning period for a deceased, during which the text is used. History The origin of the Sih-rozag collection is unknown, but its strong connection with the Zoroastrian calendar suggests that it was put together after its cr ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Haft Amahraspand Yasht
The Haft Amahraspand Yasht or Haf-tan Yasht is the second Yasht of the Yasht collection. It is named after and dedicated to the Amesha Spentas. Name ''Haft Amahraspand'' is a compound term of Middle Persian ''haft'', with the meaning ''seven'', and ''amahraspand'', the Middle Persian term for the Amesha Spenta. It therefore means the ''seven Amesha Spentas''. The hymn is also known as ''Haf-tan Yasht'' or ''Haptan Yasht'' meaning ''Yasht of the Seven''. Within the Yasht collection Within the Yasht collection of 21 Yashts, the Haft Amahraspand Yasht is the second hymn. Overall, the literary quality of the Yasht is considered inferior. It is performed on the first seven days of the month, which are dedicated to the Amesha Spenta. There are a number of features which set it apart from the other Yashts. First, while most Yashts are dedicated to a single divinity, the Haft Amahraspand Yasht, as well as the Frawardin Yasht, is dedicated to several divinities. Furthermore, unlike mos ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Khordeh Avesta
Khordeh Avesta, meaning 'little, or lesser, or small Avesta', is the name given to two different collections of Zoroastrian religious texts. One of the two collections includes the other and takes its name from it. * In a narrow sense, the term applies to a particular manuscript tradition that includes only the five '' Nyayesh'' texts, the five '' Gah'' texts, the four '' Afrinagan''s, and five introductory chapters that consist of quotations from various passages of the ''Yasna''. More generally, the term may also be applied to Avestan texts other than the lengthy liturgical ''Yasna'', '' Visperad'' and ''Vendidad''. The term then also extends to the twenty-one yashts and the thirty '' Siroza'' texts, but does not usually encompass the various Avestan language fragments found in other works. * In the 19th century, when the first ''Khordeh Avesta'' editions were printed, the selection of Avesta texts described above (together with some non-Avestan language prayers) became a boo ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Avestan
Avestan ( ) is the liturgical language of Zoroastrianism. It belongs to the Iranian languages, Iranian branch of the Indo-European languages, Indo-European language family and was First language, originally spoken during the Avestan period, Old Iranian period ( – 400 BCE) by the Arya (Iran), Iranians living in the Avestan geography, eastern portion of Greater Iran. After Avestan Language death, became extinct, its religious texts were first transmitted Oral literature, orally until being collected and Sasanian Avesta, put into writing during the Sasanian empire, Sasanian period ( – 500 CE). The Avesta, extant material falls into two Variety (linguistics), groups: Old Avestan ( – 900 BCE) and Younger Avestan ( – 400 BCE). The immediate ancestor of Old Avestan 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 lexi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ahura Mazda
Ahura Mazda (; ; or , ),The former is the New Persian rendering of the Avestan form, while the latter derives from Middle Persian. also known as Horomazes (),, is the only creator deity and Sky deity, god of the sky in the ancient Iranian religion Zoroastrianism. He is the first and most frequently invoked spirit in the ''Yasna''. The literal meaning of the word ''Wikt:Ahura, Ahura'' is "lord", and that of ''Wikt:Mazda, Mazda'' is "wisdom". The first notable invocation of Ahura Mazda occurred during the Achaemenid Empire, Achaemenid period () with the Behistun Inscription of Darius the Great. Until the reign of Artaxerxes II (), Ahura Mazda was worshipped and invoked alone in all extant royal inscriptions. With Artaxerxes II, Ahura Mazda was gathered in a triad with Mithra and Anahita. In the Achaemenid period, there are no known representations of Ahura Mazda at the royal court other than the custom for every emperor to have an empty chariot drawn by white horses to invit ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Amesha Spenta
In Zoroastrianism, the Amesha Spenta (—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 ''Amesha Spenta'' does ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Vohu Manah
Vohu Manah (Avestan: 𐬬𐬊𐬵𐬎⸱𐬨𐬀𐬥𐬀𐬵 ''vohu manah'') is the Avestan language term for a Zoroastrian concept, generally translated as "Good Purpose", "Good Mind", or "Good Thought", referring to the good state of mind that enables an individual to accomplish their duties. Its Middle Persian equivalent, as attested in the Pahlavi script texts of Zoroastrian tradition, is 𐭥𐭤𐭥𐭬𐭭 ''Wahman'', which is a borrowing of the Avestan language expression and has the same meaning, and which continues in New Persian as ''Bahman'' and variants. Manah is cognate with the Sanskrit word Manas suggesting some commonality between the ideas of the Gathas and those of the Rigveda. The opposite of Vohu Manah is ''akem manah'' or Aka Manah, "evil purpose" or "evil mind". The term is a compound of the words ''vohu'' "good" and ''manah'' "mind, thought, purpose", cognate with the Vedic words ''vásu'' and ''mánas'', both with the same meaning. Both of these d ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ohrmazd Yasht
The Ohrmazd Yasht is the first Yasht of the Yasht collection. It is named after and dedicated to Ahura Mazda, the central divinity of Zoroastrianism. Overview ''Ohrmazd'' is the Middle Persian name of Ahura Mazda as well as of the first day of the month on which the Yasht is celebrated. It consists of 33 stanzas. Within the Yasht collection of 21 Yashts, the Ohrmazd Yasht is the first hymn. Compard to the so called Great Yashts, it is assumed to be a later text. Regardless, it is by far the most popular of the hymns. The Ormazd Yasht does not contain any of the elements typical of the legendary or hymnic Yashts and is therefore categorized as a ''minor'' Yasht. It does, however, use the so called ''Frasna-formula'', where the texts is presented as a conversation between Zarathustra and Ahura Mazda. Structure and content The content of the Ohrmazd Yasht primarily covers the many names of Ahura Mazda. After the introductory stanzas 1-6, stanzas 7-11 contain a list of the 20 names o ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yasht
A Yasht (, ) is a hymn of praise composed in the Young Avestan language and dedicated to specific Zoroastrian divinities. The term commonly applies to the collection of 21 Yashts, although it may also refer to other texts within the wider Avesta collection. Name The English word ''yasht'' is derived from Middle Persian 𐭩𐭱𐭲 (, "prayer, worship"). In the Pahlavi literature, the word is used interchangeably with ''yasn''. Yasht probably originated from Avestan 𐬫𐬀𐬱𐬙𐬀 (, "honored") from 𐬫𐬀𐬰 (, "to worship, honor"). It may ultimately go back to Proto-Indo-European ''*yeh₂ǵ-'' or ''*Hyaǵ-''. Avestan 𐬫𐬀𐬱𐬙𐬀 is also the origin of two other terms. First, Avestan 𐬫𐬀𐬯𐬥𐬀 (, act of worship), which is a general Zoroastrian term for an act of worship or specifically the Yasna ritual, and, second, Avestan 𐬫𐬀𐬰𐬀𐬙𐬀 (, (being) worthy of worship), which is a general Zoroastrian term for divinity. The ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yazata
Yazata () is the Avestan word for a Zoroastrian concept with a wide range of meanings but generally signifying (or used as an epithet of) a divinity. The term literally means "worthy of worship or veneration",.. and is thus, in this more general sense, also applied to certain healing plants, primordial creatures, the '' fravashis'' of the dead, and to certain prayers that are themselves considered holy. The ''yazata''s collectively are "the good powers under Ahura Mazda", who is "the greatest of the ''yazata''s". Etymology ''Yazata'' is an Avestan-language passive adjectival participle derived from ''yaz-''; "to worship, to honor, to venerate", from Proto-Indo-European ''*yeh₂ǵ-'' (“to worship, revere, sacrifice”). The word '' yasna'' or yagna– "worship, sacrifice, oblation, prayer" – comes from the same root. A ''yaza+ ta'' is accordingly "a being worthy of worship", "an object of worship" or "a holy being". As the stem form, ''yazata-'' has the inflected nomin ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Fravashi
Fravashi (, ) is the Avestan 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'' returns 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, the Pahlavi books, Avestan ''fravashi'' continues as Middle Persian (and -w- forms, etc), , or . The last days of a year, called (compare New 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 after, the ''fravashi''s. The winged-disc symbol of Zoroastrianism is traditionall ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Dahman
Dahman or Dahman Afrin is the Avestan language name of a Zoroastrian concept, later considered to be the embodiment of prayer, and ultimately (also) as a divinity, one of the ''yazata''s. ''Dahman Afrin'' in its true sense literally translates to 'devout blessing(s)', and the divinity ''Dahman'' is the active principle and hypostasis of the Gathic Avestan ''Dahma Afriti'' invocation (''Yasna'' 60.2-7). ''Yasna'' 61 also refers to the prayer as ''Dahma Vangui Afriti'' and considers it to be the fourth most potent incantation. The prayer is invoked as a blessing upon the house of the ''ashavan'', which may be translated as 'just' or 'true' man. The concept has its origin in the more ancient Indo Iranian religion and is similar to Vedic concept of Dharma In Zoroastrian tradition, the divinity ''Dahman'' appears as Middle Persian ''Dahm''. In scripture As used in ''Yasna'' 60 and 61, the term ''dahma'' appears to mean 'pious' or 'good', but that it may have originally been used t ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
