Amesha Spenta (Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous Immortal". Zoroastrianism (ˌzɔroʊˈæstriəˌnɪzəm is the religion and philosophy based on the teachings Zoroastrianism (ˌzɔroʊˈæstriəˌnɪzəm is the religion and philosophy based on the teachings Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator Zoroaster ( Latinized from Greek variants) or Zarathushtra (from Avestan Zaraθuštra) also referred to as Zartosht (زرتشت Asha ( aša) or arta is the Avestan language term for a concept of cardinal importance to Zoroastrian theology and doctrine Yazata is the Avestan language word for a Zoroastrian concept Yazata is the Avestan language word for a Zoroastrian concept For the fictional character in the Marvel Universe series see Ahura (comics; for the river see Akhurian River. Daeva ( daēuua, daāua, daēva) is the Avestan language term for a particular sort of supernatural entity with disagreeable characteristics "Ahriman" redirects here For other uses see Ahriman (disambiguation. The Avesta is the primary collection of sacred texts of Zoroastrianism, composed in the Avestan language. The word "Gātha" means a "hymn of praise" in the earliest Indo-Iranian poetry The Vendidad or Videvdat is a collection of texts within the greater compendium of the Avesta. Ahuna Vairya is the Avestan language name of the most sacred of the Gathic hymns of the Avesta, the revered texts of Zoroastrianism. A Zoroastrian Fire Temple is a place of worship for Zoroastrians. The Dēnkard or Dēnkart ( Middle Persian: "Acts of Religion" is a 10th century compendium of the Mazdaen Zoroastrian beliefs and customs The Bundahishn, meaning "Primal Creation" is an account of Zoroastrian cosmogony and cosmology and reflects ancient Zoroastrian and even pre-Zoroastrian beliefs The Book of Arda Viraf is a Zoroastrian religious text that describes the dream-journey of a devout Zoroastrian (the 'Viraf' of the story through the next world The Jamasp Nameh (var Jāmāsp Nāmag, Jāmāsp Nāmeh, "Story of Jamasp" is a Middle Persian book of revelations The Story of Sanjan (also Qissa-i Sanjan or Kisse-i Sanjan) is an account of the early years of Zoroastrian settlers on the Indian subcontinent Zurvanism is a now-extinct branch of Zoroastrianism that had the divinity Zurvan as its First The Zoroastrian calendar is a religious Calendar used by members of the Zoroastrian faith and it is an approximation of the (tropical Solar calendar. Zoroastrianism has numerous festivals and holy days all of which are bound to the Zoroastrian calendar. In the Zoroastrian faith marriage is encouraged an institution greatly favoured by the religious texts. Zoroastrianism eschatology is the oldest Eschatology in recorded history Zoroastrians in Iran have had a long history being the oldest religious community of that nation to survive to the present-day The Iranis are an ethno-religious community of the Indian subcontinent; descendants of Zoroastrians who emigrated from Greater Iran (in the main from Zoroastrians have faced much religious discrimination including forced conversions harassments as well as being identified as Najis "ritually impure" Avestan is an Eastern Old Iranian language that was used to compose the sacred hymns and canon of the Zoroastrian Avesta. Zoroastrianism (ˌzɔroʊˈæstriəˌnɪzəm is the religion and philosophy based on the teachings Later middle Persian variations of the term include Ameshāspand and the specifically Zoroastrian Mahrāspand and Amahrāspand. Middle Persian is the Middle Iranian language/ethnolect of Southwestern Iran that during Sassanid times (224-654 CE became a Prestige dialect

Contents 1 Etymology 2 In non-specific usage 3 As the great 'divine sparks' 4 The doctrine 5 Bibliography and References

Etymology

Although the expression does not occur in the Gathas, "it was probably coined by Zoroaster himself. The word "Gātha" means a "hymn of praise" in the earliest Indo-Iranian poetry Zoroaster ( Latinized from Greek variants) or Zarathushtra (from Avestan Zaraθuštra) also referred to as Zartosht (زرتشت Spenta is a characteristic word of his revelation, meaning 'furthering, strengthening, bounteous, holy'. "^[1]

The oldest attested use of the term is in Yasna 39. Yasna ( Avestan: 'oblation' or 'worship' is the name of the primary liturgical collection of texts of the Avesta as well as the name of the 3, which is part of the Yasna Haptanghaiti and in which the two elements of the name occur in reverse order, that is, as Spenta Amesha. The Yasna Haptanghaiti ( ae Yasna Haptaŋhāiti) Avestan for "Worship in Seven Chapters" is a set of 7 hymns within the greater Yasna Like all other verses of the Yasna Haptanghaiti, Yasna 39. 3 is also in Gathic Avestan and is approximately as old as the hymns attributed to Zoroaster himself. Avestan is an Eastern Old Iranian language that was used to compose the sacred hymns and canon of the Zoroastrian Avesta.

In non-specific usage

In non-specific usage, the term Amesha Spenta denotes all the divinities that furthered or strengthened creation and all that are bounteous and holy. It not only includes the ahuras (a term that in the Gathas is also used in the plural but only includes Ahura Mazda by name), but also all the other divinities that are alluded to in the Gathas. For the fictional character in the Marvel Universe series see Ahura (comics; for the river see Akhurian River. Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator In this non-specific sense of the term, Amesha Spenta is then equivalent to the term yazata. Yazata is the Avestan language word for a Zoroastrian concept

This meaning is particularly evident in the 9th-14th century texts of Zoroastrian tradition, but there are also instances in the Avesta proper where it is used this way. In Yasna 1. 2 for instance, the yazata Atar is declared to be "the most active of the Amesha Spentas. Yazata is the Avestan language word for a Zoroastrian concept Atar ( ātar, Avestan) is the Zoroastrian concept for "burning and unburning fire" and "visible and invisible fire" (Mirza 1987389 " Even in present-day Zoroastrianism, the term is frequently used to refer to the thirty-three divinities that have either a day-name dedication in the Zoroastrian calendar or that have a Yasht dedicated to them (or both). The Zoroastrian calendar is a religious Calendar used by members of the Zoroastrian faith and it is an approximation of the (tropical Solar calendar. The ae Yashts ( ae Yašt s are a collection of twenty-one hymns in Younger Avestan.

This general, non-specific, meaning of the term Amesha Spenta also has an equivalent in the Vedic Sanskrit Vishve Amrtas, which is the collective term for all supernatural beings (lit: 'all immortals'). "Veda" redirects here For other uses see Veda (disambiguation.

As the great 'divine sparks'

Significantly more common than the non-specific meaning of Amesha Spenta is a restrictive use of the term to refer to the great six 'divine sparks' of Ahura Mazda. In Zoroastrian tradition, these are the first six emanations of the uncreated Creator, through whom all subsequent creation was accomplished. This fundamental doctrine is only alluded to in the Gathas, but is systematically described in later middle Persian language texts, in particular in the Bundahishn (3. The Bundahishn, meaning "Primal Creation" is an account of Zoroastrian cosmogony and cosmology and reflects ancient Zoroastrian and even pre-Zoroastrian beliefs 12), an 11th or 12th century work that recounts the Zoroastrian view of creation.

As enumerated in Yasna 47. 1 of the Gathas, the six 'divine sparks' are:

• [Vohu] Manah, approximately meaning "[Good] Purpose"
• Asha [Vahishta] (Aša Vahištā) "[Best] Righteousness"
• Kshathra [Vairya] (Xšathra Vairya), "[Desirable] Dominion"
• [Spenta] Armaiti (Spənta Ārmaiti), "[Holy] Devotion"
• Haurvatat (Haurvatāt), "Wholeness"
• Ameretat (Amərətāt), "Immortality"

In later tradition, the attributes (like vahishta "best") in four of the names are integral to the names themselves. Vohu Manah is the Avestan language term for a Zoroastrian concept frequently translated as "Good Purpose" or "Good Mind" but more literally Asha ( aša) or arta is the Avestan language term for a concept of cardinal importance to Zoroastrian theology and doctrine ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous ae Ameretat ( ae Amərətāt) is the Avestan language name of the Zoroastrian divinity/divine concept of "not dying In the Gathas however, the poet uses the terms asha et al as qualities that each of the Amesha Spenta represents and which mortals should strive to possess. Asha ( aša) or arta is the Avestan language term for a concept of cardinal importance to Zoroastrian theology and doctrine Thus, the doctrine of the great six is that through good thoughts, words and deeds, each individual should endeavor to assimilate the qualities of the Amesha Spenta into him-/herself.

While Vohu Manah, Asha Vahishta and Kshathra Vairya are consistently of neuter gender in Avestan grammar, in tradition they are considered masculine. Armaiti, Haurvatat and Ameretat are invariably feminine.

In the Gathas, the six Amesha Spentas represent the good moral qualities which mortals should strive to obtain. Each of the six is assigned an antithetical counterpart:^[2] In the Gathas, in addition to aša/arta- opposed to the druj-, vohu-mahah is opposed to aka-manah-, kshathra- to dushae-kshathra-, and armaiti- to taraemaiti-. Although not evident in the Gathas, in the Younger Avesta haurvatat- "wholeness" appears is opposition to tarshna- "thirst" and ameretat- "life" is opposed to shud- "hunger. " These latter two assignments reflect Haurvatat's identification with water and Ameretat's identification with plants.

In the Gathas, aša/arta is the most evident of the six, and also the most commonly associated with Wisdom (Mazda). In the 238 verses of these hymns, aša-/arta- appears 157 times. Of the other concepts, only vohumanah- appears nearly as often (136 occurrences). Vohu Manah is the Avestan language term for a Zoroastrian concept frequently translated as "Good Purpose" or "Good Mind" but more literally In comparison, the remaining four of the great sextet appear only 121 times altogether: kshathra-: 56 times; armaiti-: 40; ameretat-: 14; haurvatat-: 11 times. ^[2]

In the context of Zoroastrian view of creation, the group of the Amesha Spenta is extended to include Ahura Mazda, together with (or represented by) Spenta Mainyu. Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator However, in most scholastic texts, an unqualified referral to the "Amesha Spenta" is usually understood to include only great six. In Yasna 44. 7, 31. 3, and 51. 7, Ahura Mazda's Spenta Mainyu is the instrument or "active principle" of the act of creation. It is also through this 'Bounteous Force', 'Creative Emanation' or 'Holy Spirit' that Ahura Mazda is immanent in humankind (Yasna 33. 6), and how the Creator interacts with the world (Yasna 43. 6).

The doctrine also has a physical dimension, in that each of the heptad is linked to one of the seven creations, which in ancient philosophy were the foundation of the universe. These physical associations are only alluded to in the Gathas, and then so subtly that they are usually lost in translation.

A systematic association is only present in later middle Persian texts, where each of the seven is listed with its "special domain":

• Ahura Mazda → Middle Persian Ohrmuzd (together with, or represented by, Spenta Mainyu) is the guardian of humankind
• Vohu Manah → MP: Vahman or Bahman of cattle (and all animal creation)
• Asha Vahista → MP: Ardwahisht of fire (and all other luminaries)
• Kshathra Vairya → MP: Shahrevar of metals (and minerals)
• Spenta Armaiti → MP: Spendarmad of earth
• Haurvatat → MP: Hordad or Khordad of water
• Ameretat → MP: Amurdad of plants

In the Gathas, Kshathra [Vairya] does not have an association with a specific creation, and it is only in later texts that this Amesha Spenta is considered the guardian of metals. Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator Vohu Manah is the Avestan language term for a Zoroastrian concept frequently translated as "Good Purpose" or "Good Mind" but more literally Asha ( aša) or arta is the Avestan language term for a concept of cardinal importance to Zoroastrian theology and doctrine ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous ae Ameretat ( ae Amərətāt) is the Avestan language name of the Zoroastrian divinity/divine concept of "not dying This anomaly is explained in modern scholarship by the fact that, in Stone Age cosmogony, the sky was considered to be the first of the creations (and thought to be of stone), but metal has no place among the creations (the bronze and Iron Ages were yet to come). The Stone Age is a broad prehistoric time period during which Humans widely used stone for toolmaking This is also reflected in Zoroaster's revelation, where the sky is "of the hardest stone" (Yasna 30. 5). Later, with the event of bronze and then iron tools, this sky evolved to being of crystal, which was seen as both of stone and of metal (Yasht 13. 2). In due course, Kshathra's association with a stony firmament was eclipsed by the association with a metallic sky, and thence to metals in general.

The doctrine

The doctrine of the 'divine sparks', through their connection with creation, unites ethereal and spiritual concepts with material and manifest objects in a "uniquely Zoroastrian"^[1] way: Not only as abstract "aspects" of Ahura Mazda, but also worthy of reverence themselves, and personified or represented in all material things.

The relationship between Ahura Mazda and the Amesha Spenta is an altogether subtle one. In Yasna 31. 11 of the Gathas, Ahura Mazda is said to have created the universe with his "thought". In other passages such as Yasna 45. 4, Ahura Mazda is described as the metaphorical "father" of the individual Amesha Spenta, which, even though figurative, suggests a familial closeness. In particular, the relationship between Ahura Mazda and Spenta Mainyu is multifaceted and complex, and "as hard to define as that of Yahweh and the Holy Spirit in Judaism and Christianity. For information about Yahweh see God in Abrahamic religions, which provides useful links In mainstream Christianity, the Holy Spirit or Holy Ghost is one of the three entities of the Holy Trinity which make up the single substance "^[3]

A veneration for the 'divine sparks' through the living world is still present in modern Zoroastrian tradition and is evident in every religious ceremony where each of the Amesha Spenta is visibly represented by objects of which they are the guardians. In addition, the first seven days of the month of the Zoroastrian calendar are dedicated to the great heptad and to creation, so acknowledging the preeminence of the Amesha Spenta, and so ensuring the inculcation of their doctrine. The Zoroastrian calendar is a religious Calendar used by members of the Zoroastrian faith and it is an approximation of the (tropical Solar calendar.

Spiritual and material dualism in the same entity "accounts for the difficulty which some aspects of the doctrine have presented for Western scholars. "^[1] The reverence of the Amesha Spenta has been frequently attacked as de-facto polytheism, not only in modern times, but in the Sassanid era as well. The Sassanid Empire or Sassanian Dynasty or Sassanian Dynasty (ساسانیان) is the name used for the third Iranian dynasty and the second Persian empire While the "worship of the elements" was a repeated accusation during the 4th and 5th centuries,^[4] Christian missionaries (such as John Wilson^[5]) in 19th century India specifically targeted the immanence of the Amesha Spenta as indicative of (in their view) Zoroastrian polytheistic tradition. ^[6]

A frequent target for criticism was the Zoroastrian credo in which the adherent declares: "I profess to be a worshiper of Mazda, follower of the teachings of Zoroaster, . . . one who praises and reveres the Amesha Spenta" (the Fravaraneh, Yasna 12. 1). Whether one who reveres the Amesha Spenta is, by that definition, a polytheist is subject to interpretation. Zoroastrians themselves note that ethereal spirit and physical manifestation are not separatable, and that a reverence of any of Ahura Mazda's creations is ultimately a worship of the Creator. ^[4]

In the second half of the 19th century, Martin Haug proposed^[7] that Zoroaster himself had viewed the Amesha Spenta as philosophical abstractions, and that a personification of the heptad was really a latter-period corruption. Martin Haug ( January 30, 1827 - June 3, 1876) German Orientalist, was born at Ostdorf today belonging to the Balingen The Parsis of Bombay gratefully accepted Haug's premise as a defence against the Christian missionaries, and subsequently disseminated the idea as a Parsi interpretation, so corroborating Haug's theory. The "continuing monotheism" principle eventually became so popular that it is now almost universally accepted as doctrine. ^[3][6]

Bibliography and References

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