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Ashi (Avestan: 𐬀𐬴𐬌 aṣ̌i/arti) is the Avestan language word for the Zoroastrian concept of "that which is attained." As the hypostasis of "reward," "recompense," or "capricious luck," Ashi is also a divinity in the Zoroastrian hierarchy of yazatas.
Avestan 'ashi' is a feminine abstract noun, deriving from the root ar-, "to allot," with a substantivizing -ta suffix, hence aṣ̌i/arti "that which is granted." In the Avesta, the term implies both material and spiritual recompense.
Although conceptually older than Zoroastrianism, Ashi has no attested equivalent in Vedic Sanskrit. The late Middle Persian equivalent as attested in the Zoroastrian texts of the 9th-12th century is ard-, which is subject to confusion with another ard for aṣ̌a/arta- "truth".
In the younger Avesta, divinified Ashi is also referred to Ashi Vanuhi or Ashi Vanghuhi (Aši vaηuhī, nominative Ašiš vaηuhī "Good Reward"), the Middle Persian equivalent of which is Ahrishwang (Ahrišwang). Ashi is also attested as a dvandvah compound as Ashi Vanghuhi-Parendi.
Avestan ashi is already attested in the Gathas, the oldest texts of the Zoroastrianism and believed to have been composed by Zarathushtra himself. In these hymns, where the term occurs 17 times, ashi is still an abstract concept and is not yet the divinity that she would become in the younger Avesta. With the adjective "good" (hence -vanuhi), ashi occurs thrice.
In the Gathas, ashi is frequently identified with asha "truth", so for instance in Yasna 51.10 where the poet calls "truth to [him], to come with good reward." The idea being expressed here is a soteriological one, with "truth" being connected to the afterlife (see asha for details) and ashi being the appropriate recompense for the soul after death (cf. ashavan ). This is also apparent in Yasna 43.5 where Ahura Mazda appoints "reward for deed and word: bad for the bad, good reward for the good." Subject to proper conduct in life, ashi is then tied to Zoroaster's concept of free will, evident for instance in Yasna 50.9 where a mortal has the power to influence his own reward.
Both asha and ashi have associations with Sraosha and Vohu Manah. Sraosha even has ashi as an epithet, he is ashivant, "possessing ashi" and obedience (=Sraosha) to Ahura Mazda brings good reward, which is "good thinking" (=Vohu Manah).
In the younger Avesta, Ashi is unambiguously a divinity, particularly so in the hymn (Yasht 17) dedicated to her. This hymn also contains older material, and many of the verses of Yasht 17 are also found in Yasht 5, the hymn nominally invoking "the Waters" (Aban), but actually addressed to Aredvi Sura Anahita. Both Aredvi Sura and Ashi are divinities of fertility, but other verses that have martial characteristics (see below) appear out of place in a hymn to "the Waters".
As the divinity of fortune, Ashi is characterized as one who confers victory in time of battle (Yasht 17.12-13). She is also closely connected to Mithra, whom she serves as charioteer (Yasht 10.68). In the hymn to Sraosha, the divinity of obedience receives ashiio (of uncertain meaning) as a stock epithet.
Three verses of the Ard Yasht are devoted to enumerating the various kings and heroes who paid devotion to Ashi (17.23-25) and were rewarded for it. Verse 53 of the same hymn enumerates those who do not receive her favors, and this includes - besides demons - all youths that have not yet reached puberty. This is followed by two later verses (55-56) that recall a tale of Ashi hiding beneath a rock when pursued, only to be uncovered by prepubescent boys and girls. The last three verses (57-59) of the hymn describe Ashi complaining to Ahura Mazda for the shame she feels for the "prostitute's" actions (cf. Jahi).
In the day-name dedications of the Zoroastrian calendar, Ashi presides over the 25th day of the month (Siroza 25).
On Kushan coins, Ashi appears as Ardoxšo with a cornucopia in hand. [1]
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The Avesta is the primary collection of religious texts of Zoroastrianism, composed in the Avestan language.
Ahura is an Avestan language designation for a particular class of Zoroastrian divinities. The term is assumed to be linguistically related to the Asuras of Indian Vedic era.
The Gathas are 17 Avestan hymns traditionally believed to have been composed by the prophet Zarathushtra (Zoroaster). They form the core of the Zoroastrian liturgy. They are arranged in five different modes or metres.
Mångha is the Avestan for "Moon, month", equivalent to Persian Māh . It is the name of the lunar deity in Zoroastrianism. The Iranian word is masculine. Although Mah is not a prominent deity in the Avestan scripture, his crescent was an important symbol of royalty throughout the Parthian and Sassanid periods.
Yasna is the Avestan name of Zoroastrianism's principal act of worship. It is also the name of the primary liturgical collection of Avesta texts, recited during that yasna ceremony.
In Zoroastrianism, the Amesha Spenta 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'.
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 بهمن 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".
Yazata is the Avestan word for a Zoroastrian concept with a wide range of meanings but generally signifying 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 yazatas collectively are "the good powers under Ahura Mazda", who is "the greatest of the yazatas".
Sraosha is the Avestan name of the Zoroastrian yazata of "Conscience" and "Observance", which is also the literal meaning of his name.
Ahuna Vairya is the first of Zoroastrianism's four Gathic Avestan formulas. The text, which appears in Yasna 27.13, is also known after its opening words yatha ahu vairyo. In Zoroastrian tradition, the formula is also known as the ahun(a)war.
Apas is the Avestan language term for "the waters", which, in its innumerable aggregate states, is represented by the Apas, the hypostases of the waters.
Asha or arta is a Zoroastrian concept with a complex and highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right', 'order' and 'right working'. It is of cardinal importance to Zoroastrian theology and doctrine. In the moral sphere, aṣ̌a/arta represents what has been called "the decisive confessional concept of Zoroastrianism". The opposite of Avestan aṣ̌a is 𐬛𐬭𐬎𐬘 druj, "deceit, falsehood".
Ahurani is the Avestan language name of a Zoroastrian divinity associated with "the waters" (āpō). In scripture, the expression ahurani appears both in the singular and in the plural, and may - subject to context - either denote a specific divinity named Ahurani, or a class of divinities that are ahuranis.
The airyaman ishya is Zoroastrianism's fourth of the four Gathic Avestan mantras, and one of the most important prayers in Zoroastrianism. It is assumed to be a call toward the community or its hypostasis Airyaman.
Aeshma is the Younger Avestan name of Zoroastrianism's demon of "wrath". As a hypostatic entity, Aeshma is variously interpreted as "wrath", "rage", and "fury". His standard epithet is "of the bloody mace".
Amerdad 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.
Haurvatat /ˈhəʊrvətət/ is the Avestan language word for the Zoroastrian concept of "wholeness" or "perfection." In post-Gathic Zoroastrianism, Haurvatat was the Amesha Spenta associated with water, prosperity, and health.
Anahita is the Old Persian form of the name of an Iranian goddess and appears in complete and earlier form as Aredvi Sura Anahita, the Avestan name of an Indo-Iranian cosmological figure venerated as the divinity of "the Waters" (Aban) and hence associated with fertility, healing and wisdom. There is also a temple named Anahita in Iran. Aredvi Sura Anahita is Ardwisur Anahid or Nahid (ناهید) in Middle and Modern Persian, and Anahit in Armenian. An iconic shrine cult of Aredvi Sura Anahita was, together with other shrine cults, "introduced apparently in the 4th century BCE and lasted until it was suppressed in the wake of an iconoclastic movement under the Sassanids." The symbol of goddess Anahita is the Lotus flower. Lotus Festival is an Iranian festival that is held on the end of the first week of July. Holding this festival at this time was probably based on the blooming of lotus flowers at the beginning of summer.
This is an alphabetical list of topics related to Zoroastrianism. This list is not complete, please add more to it as needed.
The Yenghe hatam is one of the four major mantras, and one of the most important prayers in Zoroastrianism. It is interpreted as a call to pray specifically to the Amesha Spentas, or generally to all Zoroastrian divinities.
