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Daēnā (Avestan pronunciation: [dʌeːnaː] ) is a Zoroastrian concept representing insight and revelation, hence "conscience" or "religion." Alternately, Daena is considered to be a divinity, counted among the yazatas.
Daena is a feminine noun which translates to "that which is seen or observed". In Zoroastrianism: An Introduction to an Ancient Faith, Peter Clark suggests that the term might also be tied to the Avestan root "deh" or "di-" to gain understanding. [1]
The Avestan term 𐬛𐬀𐬉𐬥𐬁– trisyllabic daēnā in Gathic Avestan and bisyllabic dēnā in Younger Avestan – continues into Middle Persian as dēn (𐭣𐭩𐭭) (origin of New Persian دین [2] ), which preserves the Avestan meanings. For comparison, it has a Sanskrit cognate dhénā which means thought, but thought in its higher and spiritual reaches. [3] [4] The word Zen, as used in the name of the religious sect of Zen Buddhism, is derived from the cognate dhayanā (see also Dhyāna in Buddhism).
It is thought that the Daena of Zoroastrianism is related to Sanskrit Dharma, also meaning "the Law". [5]
The concept of Daena is mentioned in the Gathas, a series of seventeen hymns supposedly written by Zoroaster. [1] Daena appears both in the Ahunavaiti Gatha [6] and in the Ushtavaiti Gatha, [7] where it is written that Daena is somehow affiliated with the reward that the faithful will receive in the afterlife. However, references to Daena in the Gathas are brief, leaving much ambiguity on its nature.
Later Avestan writings, such as the Vendidad, describe the concept of Daena further. The Vendidad portrays Daena as something of a psychopomp, guiding good and pure souls over the Chinvat Bridge to the House of Song, Zoroastrian paradise, while the wicked are dragged to the House of Lies, a place of punishment. She is described as being finely dressed and accompanied by dogs. [8]
Maneckji Nusserwanji Dhalla writes in Zoroastrian Theology that on the dawn of the fourth day after death, "there appears then to the soul its own daena, or religious conscience in the shape of a damsel of unsurpassed beauty, the fairest of the fair in the world." [9]
Daena is the eternal Law, whose order was revealed to humanity through the Mathra Spenta "Holy Words". Daena has been used to mean religion, faith, law, even as a translation for the Hindu and Buddhist term Dharma, often interpreted as "duty" or social order, right conduct, or virtue. The metaphor of the 'path' of Daena is represented in Zoroastrianism by the muslin sedreh undershirt, the "Good/Holy Path", and the 72-thread Kushti girdle, the "Pathfinder".
Zoroastrianism is an Iranian religion and one of the world's oldest organized faiths, based on the teachings of the Iranian-speaking prophet Zoroaster. It has a dualistic cosmology of good and evil within the framework of a monotheistic ontology and an eschatology which predicts the ultimate conquest of evil by good. Zoroastrianism exalts an uncreated and benevolent deity of wisdom known as Ahura Mazda as its supreme being. Historically, the unique features of Zoroastrianism, such as its monotheism, messianism, belief in free will and judgement after death, conception of heaven, hell, angels, and demons, among other concepts, may have influenced other religious and philosophical systems, including the Abrahamic religions and Gnosticism, Northern Buddhism, and Greek philosophy.
The Avesta is the primary collection of religious texts of Zoroastrianism, composed in the Avestan language.
Angra Mainyu is the Avestan-language name of Zoroastrianism's hypostasis of the "destructive/evil spirit" and the main adversary in Zoroastrianism either of the Spenta Mainyu, the "holy/creative spirits/mentality", or directly of Ahura Mazda, the highest deity of Zoroastrianism. The Middle Persian equivalent is Ahriman 𐭠𐭧𐭫𐭬𐭭𐭩. The name can appear in English-language works as Ahrimanes.
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.
Atar, Atash, or Azar is the Zoroastrian concept of holy fire, sometimes described in abstract terms as "burning and unburning fire" or "visible and invisible fire". It is considered to be the visible presence of Ahura Mazda and his Asha through the eponymous Yazata. The rituals for purifying a fire are performed 1,128 times a year.
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".
A daeva is a Zoroastrian supernatural entity with disagreeable characteristics. In the Gathas, the oldest texts of the Zoroastrian canon, the daevas are "gods that are rejected". This meaning is – subject to interpretation – perhaps also evident in the Old Persian "daiva inscription" of the 5th century BCE. In the Younger Avesta, the daevas are divinities that promote chaos and disorder. In later tradition and folklore, the dēws are personifications of every imaginable evil. Over time, the Daeva myth as Div became integrated to Islam.
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.
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 yazatas.
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.
The Vendidad /ˈvendi'dæd/ or Videvdat or Videvdad is a collection of texts within the greater compendium of the Avesta. However, unlike the other texts of the Avesta, the Vendidad is an ecclesiastical code, not a liturgical manual.
Asha 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(eousness)', 'order' and 'right working'. For other connotations, see meaning below. 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".
The Chinvat Bridge or the Bridge of the Requiter in Zoroastrianism is the sifting bridge, which separates the world of the living from the world of the dead. All souls must cross the bridge upon death. The bridge is guarded by two four-eyed dogs, described in the Videvdat (Vendidad) 13,9 as 'spâna pəšu.pâna'.
The airyaman ishya is Zoroastrianism's fourth of the four Gathic Avestan invocations.
The Yasna Haptanghaiti, Avestan for "Worship in Seven Chapters," is a set of seven hymns within the greater Yasna collection, that is, within the primary liturgical texts of the Zoroastrian Avesta. Chapter and verse pointers are to Yasna 35–41. The name is from Yasna 42, a Younger Avestan text that follows the seven chapters.
Xwedodah is a spiritually-influenced style of consanguine marriage assumed to have been historically practiced in Zoroastrianism before the Muslim conquest of Persia. Such marriages are recorded as having been inspired by Zoroastrian cosmogony and considered pious, though little academic and religious consensus has been established as to the extent of the practice of Xwedodah outside of the aristocracy and clergy of the Sasanian Empire. In modern Zoroastrianism it is near non-existent, having been noted to have disappeared as an extant practice by the 11th century AD.