Sraosha is the Avestan language name of the Zoroastrian divinity of "Obedience" or "Observance", which is also the literal meaning of his name. 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 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 Middle Persian commentaries of the 9th-12th centuries, the divinity appears as S(a)rosh. Middle Persian is the Middle Iranian language/ethnolect of Southwestern Iran that during Sassanid times (224-654 CE became a Prestige dialect This form appears in many variants in New Persian as well, for example Perso-Arabic سروش, Sorūsh. The Perso-Arabic script is a Writing system that is based on the Arabic alphabet. Unlike many of the other Yazatas (concepts that are "worthy of worship"), Sraosha has no Vedic equivalent. Yazata is the Avestan language word for a Zoroastrian concept This article discusses the historical religious practices in the Vedic time period see Hinduism and Indian religions for details

Sraosha is also frequently referred to as the "Voice of Conscience", which overlaps with both "Obedience" and as his role as the "Teacher of Daena", Daena being the hypostasis of both "Conscience" and "Religion". Daena is a Zoroastrian concept representing insight and revelation

Contents 1 In scripture 1.1 In Zoroaster's revelation 1.2 In the younger Avesta 2 In Zoroastrian tradition 3 References

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. 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 In these earliest texts, Sraosha is routinely associated with the Amesha Spentas, the six "Bounteous Immortals" through which Ahura Mazda realized ("created by His thought") creation. 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 Gathas, Sraosha's primary function is to propagate the religion of Ahura Mazda to humanity, as Sraosha himself learned it from Mazda. This is only obliquely alluded to in these old verses but is only properly developed in later texts (Yasna 57. 24, Yasht 11. 14 etc). Directly evident in the Gathas is the description as the strongest, the sturdiest, the most active, the swiftest, and the most awe-inspiring of youths (Yasna 51. 13), and as the figure that the poor look to for support (51. 10).

In the ethical goals of Zoroastrianism ("good thoughts, good words, good deeds") as expressed in Yasna 33. 14, Sraosha is identified with good deeds. This changes in Zoroastrian tradition (Denkard 3. 13-14), where Sraosha is identified with good words.

In the younger Avesta

Sraosha has two Yashts (hymns to the divinities) dedicated to him. The ae Yashts ( ae Yašt s are a collection of twenty-one hymns in Younger Avestan. One of these is Yasna 56-57, which is part of the primary Zoroastrian act of worship. 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 Yasna 56-57 is a "hidden" Yasht in that those verses describe a devotee's relationship with Sraosha but do not directly address him. The other hymn to the divinity is Yasht 11, which is a direct invocation of Sraosha and bears his name in the title. Yasht 11 - like the other direct Yashts also - is not part of the liturgy of the Avesta proper. The Avesta is the primary collection of sacred texts of Zoroastrianism, composed in the Avestan language. Yasht 11 has survived in a fragment of the Hadhokht Nask, which is today part of the Khordeh Avesta, the "little Avesta. "

In Yasna 56-57, Sraosha is variously described as mighty, the incarnate word of reason, whose body is the holy spell (57. 1). He "possesses Truth" (ashavanem) and is "stately" (57. Avestan ashavan (also ašavan, ašāvan and artāvan) is a Zoroastrian theological term 2, 57. 5, 57. 7, 57. 9, 57. 11, 57. 15 etc). He is said to have been the first in all of creation to worship Ahura Mazda and the Amesha Spentas. Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous (57. 2 and 57. 6). He recited five holy verses in order to favour the great sextet (57. 8), and the Ahuna Vairya invocation and other sacred formulae are his weapons (57. Ahuna Vairya is the Avestan language name of the most sacred of the Gathic hymns of the Avesta, the revered texts of Zoroastrianism. 22). He returned victorious from his battles with evil (57. 12), which allowed the various aspects of creation to populate the world (57. 23). Sraosha wanders about the world teaching the religion of Mazda (57. 24). Sraosha is frequently described as the "lord of ritual" (57. 2, 57. 5, 57. 7, 57. 9, 57. 11 etc) and he propitiates Haoma with sacrifice (57. 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 19).

In Yasht 11, mankind lives under Sraosha's constant guardianship (11. 7). He is not interrupted by sleep in his constant vigil (11. 14) in which he wields his weapons against the druj (11. 0). Sraosha teaches the word of Ahura Mazda to mankind (11. 14). The poor look to him for support (11. 3) and he is welcome in all homes that he protects (11. 20).

In yet other texts Sraosha is again protector of ritual, but here the celebrant priest receives the epithet Sraoshavarez (Yasht 24. 15; Vendidad 5. 25, 7. 17 et al). In Vendidad 18. 22, Sraosha is called for help against the demon-serpent Azi Dahaka who threatens to extinguish the hearth fire (cf. Zahhāk or Zohhāk (in ضحاک is a figure of Persian mythology, evident in ancient Iranian Folklore as Aži Dahāka, the name by which he Atar). Atar ( ātar, Avestan) is the Zoroastrian concept for "burning and unburning fire" and "visible and invisible fire" (Mirza 1987389

Sraosha is the chief adversary of Aeshma, the demon (daeva) of "wrath," for Aeshma distracts from proper worship, distorting "the intention and meaning of sacrifice through brutality against cattle and violence in war and drunkenness. Aeshma ( Aēšma) is the Younger Avestan name of Zoroastrianism's demon of "wrath Daeva ( daēuua, daāua, daēva) is the Avestan language term for a particular sort of supernatural entity with disagreeable characteristics " While Aeshma's standard epithet is xrvi. dru- "of the bloody mace," Sraosha's standard epithet is darshi. dru- "of the strong (Ahuric) mace. For the fictional character in the Marvel Universe series see Ahura (comics; for the river see Akhurian River. " Sraosha will overthrow Aeshma at the renovation of the world (Yasht 19. 95).

In Zoroastrian tradition

In Zoroastrian tradition, Sraosha is the one of the three guardians of the Chinvat bridge, the "bridge of judgement" that all souls of the dead must cross. The Chinvat bridge or Chinvat peretum is Zoroastrianism 's "bridge of judgement" that all souls of the dead must cross Although Sraosha is only one of the three divinities that pass judgement (the other two being Rashnu and Mithra), Sraosha alone accompanies the soul on their journey across the bridge. Rashnu is the Avestan language name of the Zoroastrian Yazata of justice This article is about the Zoroastrian Yazata Mithra (Miθra For other divinities with related names see the general article Mitra.

As also the other two guardians of the bridge, Sraosha is closely identified with Ashi, "Recompense". Ashi ( aši) is the Avestan language word for the Zoroastrian concept of "that which is attained In Yasht 17. 15 and 17. 17, Sraosha is called Ashi's "brother. " One of Sraosha's stock epithets is ashya, which may either mean "companion of recompense" or simply "companion of Ashi".

In the day-name dedications of the Zoroastrian calendar, the seventeenth day of the month is dedicated to Sraosha. The Zoroastrian calendar is a religious Calendar used by members of the Zoroastrian faith and it is an approximation of the (tropical Solar calendar.

References

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