Asha (aša) or arta is the Avestan language term for a concept of cardinal importance^[1] to Zoroastrian theology and doctrine. 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 Yazata is the Avestan language word for a Zoroastrian concept ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous 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 In the moral sphere, aša/arta represents what has been called "the decisive confessional concept of Zoroastrianism. "^[2] The opposite of Avestan aša is druj, "lie. "

The significance of the term is complex, with a highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right(eousness)', 'order' and 'right working'. ^[3][4] For other connotations, see meaning below.

Its Old Persian equivalent is arta-. The Old Persian language is one of the two attested Old Iranian languages (besides Avestan) ^[c] In Middle Iranian languages the term appears as ard-. ^[a]

The word is also the proper name of the divinity Asha, the Amesha Spenta that is the hypostasis or "genius"^[5] of "Truth" or "Righteousness". ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous In the Younger Avesta, this figure is more commonly referred to as Asha Vahishta (Aša Vahišta, Arta Vahišta), "Best Truth". The Avesta is the primary collection of sacred texts of Zoroastrianism, composed in the Avestan language. ^[b] The Middle Persian descendant is Ashawahist or Ardwahisht; New Persian Ardibehesht or Ordibehesht. Middle Persian is the Middle Iranian language/ethnolect of Southwestern Iran that during Sassanid times (224-654 CE became a Prestige dialect In the Gathas, the oldest texts of Zoroastrianism and thought to have been composed by the prophet himself, it is seldom possible to distinguish between moral principle and the divinity. The word "Gātha" means a "hymn of praise" in the earliest Indo-Iranian poetry Later texts consistently use the 'Best' epithet when speaking of the Amesha Spenta, only once in the Gathas is 'best' an adjective of aša/arta.

Contents 1 Etymology 1.1 Avestan š 2 Meaning 2.1 As "truth" 2.2 As "existence" 2.3 As "right working" 2.4 In comparison to Vedic usage 3 Fire as the agent of Truth 4 In eschatology and soteriology 5 In relationship to the other Amesha Spentas 6 In divine epithets 6.1 Of Ahura Mazda 6.2 Of other divinities 7 In the Zoroastrian calendar 8 Iconography 9 In proper names 10 Notes 11 References 12 Bibliography 13 Further reading

Etymology

Avestan aša and its Vedic equivalent ṛtá both derive from Proto-Indo-Iranian *artá- "truth", which in turn continues Proto-Indo-European *h₂r-to- "properly joined, right, true", from the root *h₂ar also found in *h₂ar-yo-. Vedic Sanskrit is an ancient Indian language, the language of the Vedas, the oldest Shruti texts of Hinduism. Sanskrit ṛtá (sa ऋत as used in Vedic Sanskrit literally means the "order or course of things" cognate to Avestan Aša Proto-Indo-Iranian, is the reconstructed Proto-language of the Indo-Iranian branch of Indo-European. Aryan is an English word derived from the Sanskrit " Ārya " meaning "noble" or "honorable" The word is attested in Old Persian as arta. The Old Persian language is one of the two attested Old Iranian languages (besides Avestan)

It is unclear whether the variation in Avestan between aša and arta is merely orthographical. Benveniste suggested š was only a convenient way of writing rt and should not be considered phonetically relevant. ^[6] According to Gray, š is a misreading, representing – not /ʃ/ - but /rr/, of uncertain phonetic value but "probably" representing a voiceless r. Voice or voicing is a term used in Phonetics and Phonology to characterize speech sounds, with sounds described as either voiceless ^[7] Miller suggested that rt was restored when a scribe was aware of the morpheme boundary between the /r/ and /t/ (that is, whether the writer maintained the –ta suffix). In Morpheme-based morphology, a morpheme is the smallest linguistic unit that has semantic meaning. ^[8][h]

Avestan druj, like its Vedic Sanskrit cousin druh, appears to derive from the PIE root *dreugh, also continued in German Trug "fraud, deception". Old Norse draugr and Middle Irish aurddrach both mean "spectre, spook". The Sanskrit cognate druh means "affliction, afflicting demon".

Avestan š

Avestan š continues Indo-Iranian *-rt-. Its phonetical value and its phonological status (one or two phonemes) are somewhat unclear. The conditions under which change from -rt- to -š- occurs are fundamentally ill-defined. So, for example, ərəta/arəta (Gathic/Younger) "establish" is a variant of aša but is consistently written with /r t/. Similarly, arəti "portion, allot" and aši "recompense. " But aməša "immortal" is consistently written with /š/, while marəta "mortal" is consistently written with /r t/. ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous In some instances a change is only evident in Younger Avestan. For example, the Gathic Avestan word for "bridge" is pərətūm, while in Younger Avestan it is pəšūm. The Chinvat bridge or Chinvat peretum is Zoroastrianism 's "bridge of judgement" that all souls of the dead must cross Both are singular accusative forms, but when the word is singular nominative the Younger Avestan variant is again (and all but once) with /r t/.

Benveniste suggested š was only a convenient way of writing /rt/ and should not be considered phonetically relevant. ^[6] According to Gray, š is a misreading, representing /r r/, of uncertain phonetic value but "probably" representing a voiceless r. Voice or voicing is a term used in Phonetics and Phonology to characterize speech sounds, with sounds described as either voiceless ^[7]

Miller follows the older suggestion that Avestan š represents a phoneme of its own, for which he introduces the symbol "/Ř/" and identifies phonetically as [r̝̥] (a voiceless raised alveolar trill equivalent to the voiceless allophone of Czech ř). Czech (ˈʧɛk čeština ˈʧɛʃcɪna in Czech is a West Slavic language with about 12 million native speakers it is the majority language in the He goes on to suggest that in writing, -rt- was restored when a scribe was aware of a morpheme boundary between the /r/ and /t/. In Morpheme-based morphology, a morpheme is the smallest linguistic unit that has semantic meaning. ^[8][h]

Meaning

The term "cannot be precisely rendered by some single word in another tongue"^[3] but may be summarized as follows:

It is, first of all, 'true statement'. This 'true statement' - because it is true - corresponds to an objective, material reality. This reality embraces all of existence. Recognized in it is a great cosmic principle since all things happen according to it. ^[9][j] "This cosmic [. . . ] force is imbued also with morality, as verbal Truth, 'la parole conforme', and Righteousness, action conforming with the moral order. "^[10]

The correspondence between 'truth', reality, and an all-encompassing cosmic principle is not far removed from Heraclitus' conception of Logos. Heraclitus of Ephesus ( Ancient Greek: &mdash grc-Latn ''Hērákleitos ho Ephésios'' English Heraclitus the Ephesian) (ca grc-Latn Logos (ˈloʊːgɒs ( Greek, logos) is an important term in Philosophy, Analytical psychology, Rhetoric and Religion ^[11]

As "truth"

Both Avestan aša/arta and Vedic ŗtá- are commonly translated as "truth" as this best reflects both the original meaning of the term as well as the opposition to their respective antonyms. The opposite of Avestan aša/arta is druj-, "lie. " Similarly, the opposites of Vedic ṛtá- are ánṛta- and druh, likewise "lie".

That "truth" is also what was commonly understood by the term is attested in Greek: In Isis and Osiris 47, Plutarch calls the divinity Αλήθεια Aletheia, "Truth. Lucius Mestrius Plutarchus ( Greek: Μέστριος Πλούταρχος c Heidegger and aletheia It is a significant concept in the study of Philosophy and Epistemology because defining truth as aletheia, instead of "^[12]

As "existence"

The adjective corresponding to the noun aša/arta, "truth", is Avestan haithya- (haiθiia-), "true", the opposite of which is also druj-. Avestan haithya- derives from Indo-Iranian *sātya that in turn derives from Indo-European *sat- "being, existing". The Sanskrit cognate sátya- means "true" in the sense of "really existing. " This meaning is also preserved in Avestan, for instance in the expression haiθīm varəz, "to make true" as in "to bring to realization. "^[13]

Another meaning of "reality" may be inferred from the component parts of the aša/arta, that is, from (root) ŗ with a substantivizing -ta suffix. The root ŗ corresponds to Old Avestan arəta- and Younger Avestan ərəta- "established", hence aša/arta "that which is established. "^[6]

The synonymity of aša and "existence" overlaps with the stock identification of Ahura Mazda as the Creator (i. e. of Existence itself). Truth is existence (creation) inasmuch as falsehood is non-existence (uncreated, anti-created). And, because aša is everything that druj- is not (or vice-versa), since aša is, druj- is not. For details, see Angra Mainyu: In Zoroastrian tradition. "Ahriman" redirects here For other uses see Ahriman (disambiguation.

This notion is already expressed in the Avesta itself, for instance in the first Yasht, dedicated to Ahura Mazda, where the "fifth name is the whole good existence of Mazda, the seed of Asha" ( Yasht 1. 7). Similarly, in the mythology of Gandarəβa, the 'yellow-heeled' dragon of the druj- that emerges from the deep to destroy the "living world (creation) of Aša" (Yasht 19. 41)

In the ethical goals of Zoroastrianism ("good thoughts, good words, good deeds"), Vohu Manah is active in good thoughts, Sraosha in good words and Aša in good deeds. (Denkard 3. 13-14). Aša is thus "represented as active and effective. "^[14]

As "right working"

Subject to context, aša/arta- is also frequently translated as "right working" or "[that which is] right". The word then (cf. Bartholomae's^[15] and Geldner's^[16] translations as German language "Recht") has the same range of meaning of "right" as in the English language: truth, righteousness, rightfulness, lawfullness, conformity, accord, order (cosmic order, social order, moral order). Friedrich Karl Geldner ( December 17, 1852 &ndash February 5, 1929) was a German Linguist best known for his analysis and

These various meanings of "right" are frequently combined, for instance as "the inexorable law of righteousness,"^[17] or as "the eternal fitness of things that are in accord with the divine order. "^[18]

As (the hypostasis of) regularity and "right working", aša/arta- is present when Ahura Mazda fixed the course of the sun, the moon and the stars (Yasna 44. 3), and it is through aša that plants grow (Yasna 48. 6).

"Right working" also overlaps with both Indo-European *ár- "to (properly) join together" and also with the notion of existence and realization (to make real). The word for "established", arəta-, also means "proper". The antonymic anarəta- (or anarəθa-) means "improper. " ^[19] In Zoroastrian tradition, prayers must be enunciated with care for them to be effective. The Indo-Iranian formula *sātyas mantras (Yasna 31. 6: haiθīm mathrem) "does not simply mean 'true Word' but formulated thought which is in conformity with the reality' or 'poetic (religious) formula with inherent fulfillment (realization). '"^[13]

In comparison to Vedic usage

The kinship^[20] between Old Iranian aša-/arta- and Vedic ŗtá- is evident in numerous formulaic phrases and expressions that appear in both the Avesta and in the RigVeda. The Avesta is the primary collection of sacred texts of Zoroastrianism, composed in the Avestan language. The Rigveda ( Sanskrit sa ऋग्वेद ṛgveda, a compound of ṛc "praise verse" and veda "knowledge" ^[21] For instance, the *ŗtásya path-, "path of truth", is attested multiple times in both sources. (e. g. Y 51. 13, 72. 11; RV 3. 12. 7, 7. 66. 3). Similarly "source of truth," Avestan aša khá and Vedic khâm ṛtásya (Y 10. 4; RV 2. 28. 5)

The adjective corresponding to Avestan aša/arta- "truth" is haiθiia- "true". Similarly, the adjective corresponding to Vedic ŗtá- "truth" is sátya- "true". The opposite of both aša/arta- and haithya- is druj- "lie" or "false". In contrast, in the Vedas the opposite of both ŗtá- and sátya- is druj- and ánŗta-, also "lie" or "false".

However, while the Indo-Iranian concept of truth is attested throughout Zoroastrian tradition, ŗtá- disappears in post-Vedic literature and is not preserved in post-Vedic texts. On the other hand, sátya- and ánrta- both survive in classical Sanskrit.

The main theme of the Rig Veda - "the truth and the gods" - is not evident in the Gathas. ^[22] Thematic parallels between aša/arta and ŗtá- do however exist, for instance in Yasht 10, the Avestan hymn to Mithra: there, Mithra, who is the hypostasis and preserver of covenant, is the protector of aša/arta. This article is about the Zoroastrian Yazata Mithra (Miθra For other divinities with related names see the general article Mitra. ^[23] RigVedic Mitra is likewise preserver of ŗtá-. This article is about the Vedic deity Mitra. For other divinities with related names see the general article Mitra.

Fire as the agent of Truth

Fire is the physical creation that is the domain of Aša and in which the Amesha Spenta of "Best Truth" (Asha Vahishta) is immanent. Fire is "grandly conceived as a force informing all the other [Amesha Spentas], giving them warmth and the spark of life. "^[24]

In Yasht 17. 20, Angra Mainyu clamours that Zoroaster burns him with Asha Vahishta. "Ahriman" redirects here For other uses see Ahriman (disambiguation. In Vendidad 4. 54-55, speaking against the truth and violating the sanctity of promise is detected by the consumption of "water, blazing, of golden color, having the power to detect guilt. "

This analogy of truth that burns and detecting truth through fire is already attested in the very earliest texts, that is, in the Gathas and in the Yasna Haptanghaiti. The Yasna Haptanghaiti ( ae Yasna Haptaŋhāiti) Avestan for "Worship in Seven Chapters" is a set of 7 hymns within the greater Yasna In Yasna 43-44, Ahura Mazda dispenses justice through radiance of His fire and the strength of aša. Fire "detects" sinners "by hand-grasping" (Yasna 34. 4). An individual who has passed the fiery test (garmo-varah, ordeal by heat), has attained physical and spiritual strength, wisdom, truth and love with serenity (Yasna 30. 7). Altogether, "there are said to have been some 30 kinds of fiery tests in all. "^[25] According to the post-Sassanid Dadestan i denig (I. 31. 10), at the final judgement a river of molten metal will cover the earth. The righteous, as they wade through this river, will perceive the molten metal as a bath of warm milk. The wicked will be scorched. For details on aša's role in personal and final judgement, see aša in eschatology, below.

Fire is moreover the "auxiliary of the truth," "and not only, as in the ordeal, of justice and of truth at the same time. "^[9] In Yasna 31. 19, "the man who thinks of aša, [. . . ] who uses his tongue in order to speak correctly, [does so] with the aid of brilliant fire". In Yasna 34-44 devotees "ardently desire [Mazda's] mighty fire, through aša. " In Yasna 43-44, Ahura Mazda "shall come to [Zoroaster] through the splendour of [Mazda's] fire, possessing the strength of (through) aša and good mind (=Vohu Manah). " That fire "possesses strength through aša" is repeated again in Yasna 43. 4. In Yasna 43. 9, Zoroaster, wishing to serve fire, gives his attention to aša. In Yasna 37. 1, in a list of what are otherwise all physical creations, aša takes the place of fire.

Asha Vahishta's association with atar is carried forward in the post-Gathic texts, and they are often mentioned together. In Zoroastrian cosmogony, each of the Amesha Spentas represents one aspect of creation and one of seven primordial elements that in Zoroastrian tradition are the basis of that creation. In this matrix, aša/arta is the origin of fire, Avestan atar, which permeates through all Creation. Atar ( ātar, Avestan) is the Zoroastrian concept for "burning and unburning fire" and "visible and invisible fire" (Mirza 1987389 The correspondence then is that aša/arta "penetrates all ethical life, as fire penetrates all physical being. "^[10]

In the liturgy Asha Vahishta is frequently invoked together with fire. (Yasna l. 4, 2. 4, 3. 6, 4. 9, 6. 3, 7. 6, 17. 3, 22. 6, 59. 3, 62. 3 etc). In one passage, fire is a protector of aša: "when the Evil Spirit assailed the creation of Good Truth, Good Thought and Fire intervened" (Yasht 13. 77)

In later Zoroastrian tradition, Asha Vahishta is still at times identified with the fire of the household hearth. ^[26]

In eschatology and soteriology

In addition to the role of fire as the agent of Truth, fire - among its various other manifestations - is also "the fire of judicial ordeal, prototype of the fiery torrent of judgement day, when all will receive their just deserts 'by fire and by Aša' (Y 31. 3)"^[24]

In the Avesta, the "radiant quarters" of aša is "the best existence", i. e. Paradise (cf. Vendidad 19. 36), entry to which is restricted to those who are recognized as "possessing truth" (ašavan). Avestan ashavan (also ašavan, ašāvan and artāvan) is a Zoroastrian theological term ^[27] The key to this doctrine is Yasna 16. 7: "We worship the radiant quarters of Aša in which dwell the souls of the dead, the Fravašis of the ašavans; the best existence (=Paradise) of the ašavans we worship, (which is) light and according all comforts. In Zoroastrian doctrine a fravashi ( Avestan fravaši; Middle Persian fraward, frawahr, frohar, frawash "^[27]

'Aša' derives from the same Proto-Indo-European root as 'Airyaman', the divinity of healing who is closely associated with Asha Vahishta. In the Avesta, ae airyaman (or ae airiiaman) is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity At the last judgement, the common noun airyaman is an epithet of the saoshyans, the saviours that bring about the final renovation of the world. Saoshyant is a figure of Zoroastrian eschatology who brings about the final renovation of the world The standing epithet of these saviour figures is 'astvatәrәta', which likewise has arta as an element of the name. ^[19] These saviours are those who follow Ahura Mazda's teaching "with acts inspired by aša" (Yasna 48. 12). Both Airyaman and Asha Vahishta (as also Atar) are closely associated with Sraosha "[Voice of] Conscience" and guardian of the Chinvat bridge across which souls must pass. Sraosha is the Avestan language name of the Zoroastrian divinity of "Obedience" or "Observance" which The Chinvat bridge or Chinvat peretum is Zoroastrianism 's "bridge of judgement" that all souls of the dead must cross

According to a lost Avestan passage that is only preserved in a later (9th century) Pahlavi text, towards the end of time and the final renovation, Aša and Airyaman will together come upon the earth to do battle with the Az, the demon of greed (Zatspram 34. 38-39).

The third Yasht, which is nominally addressed to Asha Vahishta, is in fact mostly devoted to the praise of the airyaman ishya (airyәmā īšyo, "Longed-for airyaman"), the fourth of the four great Gathic prayers. The airyaman ishya ( airyaman išya, airyə̄mā išyō) is Zoroastrianism's fourth of the four Gathic Avestan invocations In present-day Zoroastrianism it is considered to invoke Airyaman just as the Ashem Vohu, is the second of the four great Gathic prayers, is dedicated to Aša. All four prayers (the first is the Ahuna Vairya, the third is the Yenghe Hatam) have judgement and/or salvation as a theme, and all four call on the Truth. Ahuna Vairya is the Avestan language name of the most sacred of the Gathic hymns of the Avesta, the revered texts of Zoroastrianism.

It is Airyaman that – together with fire – will "melt the metal in the hills and mountains, and it will be upon the earth like a river" (Bundahishn 34. 18). In Zoroastrian tradition, metal is the domain of Xshathra [Vairya], the Amesha Spenta of "[Desirable] Dominion", with whom Aša is again frequently identified. Dominion is moreover "a form of truth and results from truth. "^[28]

In Denkard 8. 37. 13, Asha Vahishta actually takes over Airyaman's healer role as the healer of all spiritual ills and Airyaman then only retains the role of healer of corporeal ills. Although Airyaman has no dedication in the Siroza, the invocations to the divinities of the Zoroastrian calendar, Airyaman is twice invoked together with Aša. The Zoroastrian calendar is a religious Calendar used by members of the Zoroastrian faith and it is an approximation of the (tropical Solar calendar. (Siroza 1. 3 and 2. 3)

Aogemadaecha 41-47 prototypes death as a journey that has to be properly prepared for: As mortals acquires material goods as they go through life, so also should they furnish themselves with spiritual stores of righteousness. They will then be well provisioned when they embark on the journey from which they will not return.

Aša's role is not limited to judgement: In Bundahishn 26. 35, Aša prevents demons from exacting too great a punishment to souls consigned to hell. Here, Aša occupies the position that other texts assign to Mithra, who is traditionally identified with fairness. This article is about the Zoroastrian Yazata Mithra (Miθra For other divinities with related names see the general article Mitra.

For the relationship between Aša, eschatology and Nowruz, see in the Zoroastrian calendar, below. Nowrūz ( /noruz/ ↔, (English New Day various local pronunciations and spellings) is the traditional Iranian New year Holiday celebrated

Although there are numerous eschatological parallels between Aša and Aši "recompense, reward" (most notably their respective associations with Sraosha and Vohu Manah), and are on occasion even mentioned together (Yasna 51. Ashi ( aši) is the Avestan language word for the Zoroastrian concept of "that which is attained 10), the two are not etymologically related. The feminine abstract noun aši/arti derives from ar-, "to allot, to grant. " Aši also has no Vedic equivalent.

In relationship to the other Amesha Spentas

In Zoroastrian cosmogony and cosmology, which - though alluded to in the Gathas – is only systematically described in Zoroastrian tradition (e. g. Bundahishn 3. 12), aša is the second (cf. Yasna 47. 1) of the six primeval creations realized ("created by His thought") by Ahura Mazda. It is through these six, the Amesha Spentas that all subsequent creation was accomplished. ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous

In addition to Asha Vahishta's role as an Amesha Spenta and hence one of the primordial creations through which all other creation was realized, Truth is one of the "organs, aspects or emanations" of Ahura Mazda through which the Creator acts and is immanent in the world. ^[29]

Although Vohu Manah regularly stands first in the list of the Amesha Spenta (and of Ahura Mazda's creations), in the Gathas Asha Vahishta is the most evident of the six, and also the most commonly associated with Wisdom (Mazda). In the 238 verses of these hymns, Aša appears 157 times. Of the other concepts, only Vohu Manah "Good Purpose" 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.

Although a formal hierarchy is not evident in the Gathas, the group of six "divides naturally into three dyads. "^[24] In this arrangement, Aša is paired with Vohu Manah. This reflects the frequency in which the two appear (together) in the Gathas and is in turn reflected in Zoroastrian tradition. In Bundahishn 26. 8, Vohu Manah stands at the left hand of God, while Aša stands at the right.

In divine epithets

Of Ahura Mazda

Yasht 1, the hymn dedicated to Ahura Mazda, provides a list of 74 "names" by which the Creator is invoked. ^[f] In the numbered list of Yasht 1. 7, 'Asha Vahishta' "Best Truth" is the fourth name. ^[30] A later verse, Yasht 1. 12, includes 'Ašavan'^[31] "Possessing Truth" and 'Ašavastəma' "Most Righteous". ^[32] In Yasna 40. 3, Ahura Mazda is ašaŋāč "having aša following". ^[31]

Of other divinities

One of Haoma's stock epithets is ašavazah- "furthering aša" (Yasht 20. Haoma is the Avestan language name of a plant and its divinity both of which play a role in Zoroastrian doctrine and in later Persian culture and mythology 3; Yasna 8. 9, 10. 1. 14, 11. 10 et al). Atar "possesses strength through aša" (aša-ahojah, Yasna 43. Atar ( ātar, Avestan) is the Zoroastrian concept for "burning and unburning fire" and "visible and invisible fire" (Mirza 1987389 4).

In the Zoroastrian calendar

In the Zoroastrian calendar, the third day of the month and the second month of the year are dedicated to and named after aša and Asha Vahishta (calledارديبهشت Ordibehesht in Modern Persian both in Iranian Calendar and Yazdgerdi calendar). The Iranian calendar or Solar Hejri (تقویم هجری شمسی؛ سالنمای هجری خورشیدی Taqwim Hejri Shamsi Salanmay Hejri Khurshidi) is an astronomical

A special service to aša and Aša, known as the 'Jashan of Ardavisht', is held on the day on which month-name and day-name dedications intersect. 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 In the Fasli and Bastani variants of the Zoroastrian calendar, this falls on April 22nd. The Zoroastrian calendar is a religious Calendar used by members of the Zoroastrian faith and it is an approximation of the (tropical Solar calendar.

Rapithwin, one of the five gahs (watches) of the day, under the protection of Aša. (Bundahishn 3. 22) This implies that all prayers recited between noon and three invoke Aša. Noon is considered to be the "perfect" time, at which instant the world was created and at which instant time will stop on the day of the final renovation of the world.

In the winter months, the daevic time of year, Rapithwin is known as the Second Havan (the first Havan being from dawn to noon), and with the first day of spring, March 21st, Rapithwin symbolically returns. Daeva ( daēuua, daāua, daēva) is the Avestan language term for a particular sort of supernatural entity with disagreeable characteristics This day, March 21st, is Nowruz. Nowrūz ( /noruz/ ↔, (English New Day various local pronunciations and spellings) is the traditional Iranian New year Holiday celebrated

Nowruz, the holiest of all Zoroastrian festivals is dedicated to Aša. Zoroastrianism has numerous festivals and holy days all of which are bound to the Zoroastrian calendar. It follows immediately after Pateti, the day of introspection and the Zoroastrian equivalent of All-Souls Day. Nowruz, Zoroastrianism's New Year's Day, is celebrated on the first day of spring, traditionally understood to be the day of rebirth, and literally translated means "New Day". The first month of the year of the Zoroastrian calendar is Farvadin, which is dedicated to and named after the Fravašis, the guardian spirits of the dead. In Zoroastrian doctrine a fravashi ( Avestan fravaši; Middle Persian fraward, frawahr, frohar, frawash

"The underlying idea of the dedication" of the second month of the year to Asha Vahishta "may be revivification of the earth after the death of winter. "^[33]

Iconography

On Kushan coins, Asha Vahishta "appears as Ašaeixšo, with a diadem and nimbus, like Mithra in the same series. The Kushan Empire (c 1st &ndash 3rd centuries) was a Bactrian state that at its cultural zenith Circa 105 &ndash 250 "^[14]

In proper names

"Arta- (Mid. Iranian ard-), representing either the Av. divinity Aša or the principle aša, occurs frequently as an element in Iranian personal names. "^[14]

Hellenized/Latinized names include:

• Artabanos (Greek, Latin Artabanus, Modern Persian اردوان Ardavān), from *Artabānu "glory of arta".
• Artabazanes (Latin) a variant of either Artabazus or Artabrzana
• Artabazus, Artabazos (Greek, Latin Artavasdes), attested as Avestan Ashavazdah, perhaps meaning "powerful/persevering through arta"
• Artabrzana (Greek), from *Artabrzana "exalting arta"
• Artaphrenes (Greek), either from Artamainyu "spirit of arta" (phrene: Greek 'spirit') or a corruption of Artafarnah "[divine] Glory of arta"
• Artasyras (Greek), from *Artasura, "powerful through arta"
• Artaxata, Artaxiasata (Greek, Armenian Artashat), meaning "joy of arta". Artaphernes, more correctly Artaphrenes, was the brother of Darius Hystaspis, and satrap of Sardis. Artashat (Արտաշատ Hellenized as Artaxata: Ἀρτάξατα is a city on the Araks River in the Ararat valley
• Artaxias (Greek, Armenian Artashes), from an Aramaic form of Artaxšacā (Artaxerxes, see below). Artaxias (also called Artaxes or Artashes) may refer to Artaxias I, King of Armenia reigned 190 BC – 159 BC Artaxias
• Artaxerxes (Latin, variant Artoxerxes, Greek Artaxesses), a compound of Arta and Xerxes, the latter not being a part of the original Old Persian Artaxšacā, "whose reign is through arta" or "dominion of arta. Artaxerxes (Latin Greek Ἀρταξέρξης is a corruption of Old Persian Artaxšacā, "whose reign is through arta (truth" "
• Artazostre (Greek), from *Artazaushri "who is in favor of arta" or "who takes delight in arta"
• Artembares (Greek), from *Artempara "who encourages arta" or "who furthers arta. Artazostre (or Artozostre) ( Old Persian * Arta-zausri) was a Persian princess daughter of king Darius I ( 521 BC - 485 Artembares was a Median Nobleman whose son was whipped by a ten-year-old Cyrus. "

Other names include:

• Artavardiya (Old Persian) and Irdumardiya (Elamite), meaning "doer of Justice"
• Arda Viraz, the "righteous Viraz" (having an eschatological connotation)
• Ardashir, Middle Persian form of Old Persian Artaxšacā (i. 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 Ardeshīr, Ardashīr, or Ardashēr ( is Middle Persian for "whose reign is through ''arda'' (truth" and may refer e. Artaxerxes), literally "whose reign is through Truth"; actually means "Holy Kingship". ^[34]

Middle Iranian ard- is also suggested to be the root of names of the current day Iranian cities of Ardabil, Ardekan, Ardehal and Ardestan. Ardabil ( Persian and Azeri: اردبیل also known as Ardebil; Old Persian: Artavil Ardakan or Ardekan ( is the second major city of Yazd province, Iran. Ardestan (اردستان is a town in Esfahan province, Iran. ^[35]

Notes

References

Bibliography

Further reading

• The story of The Game of Asha, as adapted from several tales in Firdausi's Shahnameh. Hakīm Abū l-Qāsim Firdawsī Tūsī ( more commonly transliterated as Ferdowsi, (935&ndash1020 was a highly revered Persian Poet. Shāhnāmé, or Shāhnāma ((alternative spellings are Shahnama Shahnameh Shahname Shah-Nama, etc
• Kuiper, Franciscus B. J. (1964). "The Bliss of Aša". Indo-Iranian Journal 8: 96–129. doi:10.1007/BF00156211. A digital object identifier ( DOI) is a permanent identifier given to an Electronic document.  
• Schmidt, Hans-Peter (1979). "Old and new perspectives in the study of the Gathas of Zarathustra". Indo-Iranian Journal 21 (2): 83. doi:10.1007/BF02350330. A digital object identifier ( DOI) is a permanent identifier given to an Electronic document.  

© 2009 citizendia.org; parts available under the terms of GNU Free Documentation License, from http://en.wikipedia.org
Dapyx Software network: MP3 Explorer | Ebook Manager | Zenithic