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The Yashts are a collection of twenty-one hymns in the Younger Avestan language. Each of these hymns invokes a specific Zoroastrian divinity or concept. Yasht chapter and verse pointers are traditionally abbreviated as Yt.
The word yasht derives from Middle Persian 𐭩𐭱𐭲 yašt (“prayer, worship”) probably from Avestan 𐬫𐬀𐬱𐬙𐬀 (yašta, “honored”), from 𐬫𐬀𐬰 (yaz, “to worship, honor”), from Proto-Indo-European *yeh₂ǵ- [1] or *Hyaǵ-, [2] and several hymns of the Yasna liturgy that "venerate by praise" are—in tradition—also nominally called yashts. These "hidden" Yashts are: the Barsom Yasht (Yasna 2), another Hom Yasht in Yasna 9–11, the Bhagan Yasht of Yasna 19–21, a hymn to Ashi in Yasna 52, another Sarosh Yasht in Yasna 57, the praise of the (hypostasis of) "prayer" in Yasna 58, and a hymn to the Ahurani in Yasna 68. Since these are a part of the primary liturgy, they do not count among the twenty-one hymns of the Yasht collection.
All the hymns of the Yasht collection "are written in what appears to be prose, but which, for a large part, may originally have been a (basically) eight-syllable verse, oscillating between four and thirteen syllables, and most often between seven and nine." [3]
Most of the yazata s that the individual Yashts praise also have a dedication in the Zoroastrian calendar. The exceptions are Drvaspa and Vanant.
The twenty-one yashts of the collection (notes follow):
Yasht # | title / nominally invokes [a] | in praise of [b] | extent |
1. | Ohrmazd Yasht [c] | Ahura Mazda | 33 verses |
2. | Hapt Amahraspand Yasht [c] | the seven Amesha Spentas | 15 verses |
3. | Ardawahisht Yasht [c] | Asha Vahishta of "Best Truth" | 19 verses |
4. | Hordad Yasht [c] | Haurvatat of "Wholeness" and "Perfection" | 11 verses |
5. | Aban Yasht [b] | Aredvi Sura Anahita of the waters [f] [g] | 132 verses |
6. | Hwarshed Yasht | Hvare-khshaeta of the "Radiant Sun" | 7 verses |
7. | Mah Yasht | Maonghah of the "Moon" | 7 verses |
8. | Tishtar Yasht | Tishtrya, the star Sirius | 62 verses |
9. | Drvasp Yasht | Drvaspa, guardian of horses [d] | 33 verses |
10. | Mihr Yasht | Mithra of "Covenant" | 145 verses |
11. | Srosh Yasht | Sraosha of "Obedience" [e] | 23 verses |
12. | Rashn Yasht | Rashnu of "Justice" [e] | 47 verses |
13. | Fravardin Yasht | the Fravashis | 158 verses |
14. | Warharan Yasht | Verethragna, "Smiter of resistance" | 64 verses |
15. | Ram Yasht [b] | the "good" [i] Vayu | 58 verses |
16. | Den Yasht [b] | Chista, "Wisdom" | 20 verses |
17. | Ard Yasht | Ashi of "Recompense" [g] | 62 verses |
18. | Ashtad Yasht [b] | khvarenah , the "(divine) glory" | 9 verses |
19. | Zam Yasht | see note [b] below | 97 verses |
20. | Hom Yasht | Haoma [h] | 3 verses |
21. | Vanant Yasht | Vanant, the star Vega | 2 verses |
a. ^ | The Yashts did not originally have titles. These were assigned at some time during the Common Era, and hence reflect the Middle Persian forms of the divinities' names. |
b. ^ | Several Yashts are—despite their names—hymns to other divinities or concepts.
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c. ^ | Yashts 1–4 are "mediocre, meaningless texts, composed in incoherent language; they probably result from a very late expansion of the Yašt collection." [3] |
d. ^ | Yasht 9 to Drvaspa has a number of verses that are originally from Yasht 5, the hymn to the waters. [4] |
e. ^ | Yashts 11 and 12 are respectively hymns to Sraosha and Rashnu, but are to some extent also an extension of Yasht 10, the hymn to Mithra. Sraosha and Rashnu are both attendants of Mithra. |
f. ^ | There is also a "hidden" Yasht to the waters at Yasna 38. |
g. ^ | Yasht 5 (in praise of Aredvi Sura Anahita) and Yasht 17 (to Ashi) share a number of verses. It is not possible to determine which of the two is the original. |
h. ^ | The Avesta has two hymns that were later titled Hom Yasht. The original is part of the Yasna liturgy and hence not counted as a Yasht. The other, Yasht 20, is a duplicate of the three verses of Yasna 9–11. |
i. ^ | Vayu, divinity of wind and atmosphere, is a dual divinity: part benevolent and part malign. |
The Avesta is the primary collection of religious texts of Zoroastrianism, composed in the Avestan language.
Haoma is a divine plant in Zoroastrianism and in later Persian culture and mythology. Haoma has its origins in Indo-Iranian religion and is the cognate of Vedic soma.
Avestan, or historically Zend, is an umbrella term for two Old Iranian languages: Old Avestan and Younger Avestan. They are known only from their conjoined use as the scriptural language of Zoroastrianism, and the Avesta likewise serves as their namesake. Both are early Eastern Iranian languages within the Indo-Iranian language branch of the Indo-European language family. Its immediate ancestor was the Proto-Iranian language, a sister language to the Proto-Indo-Aryan language, with both having developed from the earlier Proto-Indo-Iranian language; as such, Old Avestan is quite close in both grammar and lexicon to Vedic Sanskrit, the oldest preserved Indo-Aryan language.
Mithra commonly known as Mehr, is the Iranian deity of covenant, light, oath, justice and the sun. In addition to being the divinity of contracts, Mithra is also a judicial figure, an all-seeing protector of Truth, and the guardian of cattle, the harvest, and of the Waters.
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.
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. In contrast to Indian religions such as Hinduism and Buddhism, where devas belong to the category of divine beings or gods, in Zoroastrianism religion devas belongs to category of evil beings or evil sprits.
Fravashi is the Avestan language term for the Zoroastrian concept of a personal spirit of an individual, whether dead, living, or yet-unborn. The fravashi of an individual sends out the urvan into the material world to fight the battle of good versus evil. On the morning of the fourth day after death, the urvan is imagined to return to its fravashi, where its experiences in the material world are collected to assist the next generation in their fight between good and evil.
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 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".
Ashi 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.
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.
Khvarenah is an Avestan word for a Zoroastrian concept literally denoting "glory" or "splendour" but understood as a divine mystical force or power projected upon and aiding the appointed. The neuter noun thus also connotes "(divine) royal glory", reflecting the perceived divine empowerment of kings. The term also carries a secondary meaning of "(good) fortune"; those who possess it are able to complete their mission or function.
Khordeh Avesta, meaning 'little, or lesser, or small Avesta', is the name given to two different collections of Zoroastrian religious texts. One of the two collections includes the other and takes its name from it.
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.
In the Avesta, airyaman is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity.
A barsom is a ritual implement used by Zoroastrian priests to solemnize certain sacred ceremonies.
Visperad or Visprad is either a particular Zoroastrian religious ceremony or the name given to a passage collection within the greater Avesta compendium of texts.
Drvaspa is the Avestan language name of an "enigmatic" and "strangely discreet" Zoroastrian divinity, whose name literally means "with solid horses" and which she is then nominally the hypostasis of.
A mantra is a sacred formula or inspired utterance considered in Zoroastrianism to have spiritual power. Their use already goes back to Zarathustra who described himself in his Gathas as a knower of mantras.