The Avesta is the primary collection of religious literature of Zoroastrianism, in which all texts are composed in the Avestan language and are written in the Avestan alphabet. It was compiled and redacted during the late Sassanian period although its individual texts were ″probably″ produced during the Old Iranian period. Before their compilation, these texts had been passed down orally for centuries. The oldest surviving fragment of a text dates to 1323 CE.
Ahura is an Avestan language designation of a type of deity inherited by Zoroastrianism from the prehistoric Indo-Iranian religion, and denotes 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 hymns in the Avestan language from the Zoroastrian oral tradition of the Avesta, the oldest surviving text fragment of which dates from 1323 CE. They are traditionally believed to have been composed by the prophet Zarathushtra (Zoroaster) himself. They form the core of the Zoroastrian liturgy. They are arranged in five different modes or metres.
Atar, Atash, Azar or Dāštāɣni, 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'.
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 daeva's 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".
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 aṣ̌a is druj.
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.
The airyaman ishya is Zoroastrianism's fourth of the four Gathic Avestan manthras, and one of the most important prayers in Zoroastrianism. It is assumed to be a call toward the community or its hypostasis Airyaman.
Haurvatat 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.
In the Avesta, airyaman is both an Avestan language common noun and the proper name of a Zoroastrian divinity.
A barsom is a ritual implement used by Zoroastrian priests to solemnize certain sacred ceremonies.
The Ashem Vohu is the second most important manthra, and one of the most important prayers in Zoroastrianism. It is dedicated to Asha, a Zoroastrian concept denoting truth, order or righteousness.
Zoroastrian prayer covers a wide range of invocations and utterances, aimed at connecting the faithful with Ahura Mazda or other Zoroastrian divinities. They may be performed in private, in public or at a fire temple.
A manthra or mantra is a prayer, 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 manthras.
The Avestan period is the period in the history of the Iranians when the Avesta was produced. It saw important contributions to both the religious sphere, as well as to Iranian mythology and its epic tradition.
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