The Holy Zend Avesta: Yasna

The provided text is an English translation of portions of the Zend Avesta, a collection of sacred texts of Zoroastrianism. The excerpts include various Yasnas (liturgical prayers) and Yasts (hymns), detailing rituals, invocations to deities (Yazatas), and cosmological beliefs. The text also features sections from the Vendidad, focusing on purity laws and methods for purification. Specific hymns are dedicated to figures like Ahura Mazda, Mithra, and Sraosha, illustrating Zoroastrian theology and practices. The included commentary offers insight into the historical context and interpretation of these ancient religious texts.

• What is the central concept of Asha and how does it relate to the divine order?
• Asha is a core concept in Zoroastrianism, representing righteousness, truth, and the divine order of the universe established by Ahura Mazda. It is not merely an abstract ideal, but a cosmic law that governs all existence. Maintaining Asha requires adherence to good thoughts, good words, and good deeds. Many rituals in the texts are performed for those who are Asha-sanctified, showing that Asha is seen as the path to divine favor and harmony. Individuals, places, and times can all be designated as Asha-sanctified.
• Who are some of the most significant figures mentioned in these texts, and what are their roles?
• The texts reference numerous significant figures. Ahura Mazda is the supreme God, the creator and upholder of Asha, the ultimate source of goodness. Zarathushtra is the prophet who received the teachings of Ahura Mazda and introduced Zoroastrianism. Mithra is a powerful Yazata (divine being) associated with contracts, truth, and justice, often described as having “a thousand ears, and ten thousand eyes” and being ever-vigilant. Sraosha is another Yazata, the embodiment of obedience and the incarnate word, who is described as a “fiend-smiting” figure. Rashnu is the Yazata of justice, known for his truthfulness and discernment. The Amesha Spentas are archangels or divine beings that emanate from Ahura Mazda, embodying abstract concepts of good. Finally, there are also figures of evil, such as Angra Mainyu, the adversary, and the Druj, a spirit of falsehood that embodies the chaotic forces opposing Asha.
• What is the significance of sacrifice and offerings in Zoroastrian practices, and what kinds of things are offered?
• Sacrifice and offerings, referred to as “Yasna,” are central to Zoroastrian worship. These acts are performed to honor Ahura Mazda, the Amesha Spentas, and other Yazatas. They are seen as necessary to maintain the cosmic order and for personal and communal well-being. Offerings include libations, the baresman (sacred bundle of twigs), and the recitation of sacred verses. Specific offerings are given to particular deities, like those for Mithra for his “brightness and glory”. These are not seen as sacrifices to a hungry god, but rather as a spiritual act to strengthen and honor the divine.
• How is the concept of duality, particularly good vs evil, represented in these texts?
• The texts emphasize the dualistic nature of existence, with a clear distinction between good (Asha, associated with Ahura Mazda) and evil (Druj, associated with Angra Mainyu). This duality permeates the material and spiritual world. The conflict between good and evil is not seen as balanced, but as a battle where followers of Asha must actively fight against falsehood and corruption. The “Druj,” often associated with decay and defilement, is a constant threat that requires ritual cleansing and protection, and this is also reflected in purity laws.
• What role does the concept of purity and impurity play in Zoroastrianism, and what practices are involved in maintaining it?
• Purity is a crucial aspect of Zoroastrianism, both in a physical and spiritual sense. The texts contain detailed purity laws and regulations. Impurity (Nasu or Druj) is associated with death, decay, and bodily emissions. Practices like washing hands, using gomez (bull urine) for cleansing, and proper disposal of hair and nails are prescribed to maintain ritual purity. The Druj is seen to rush to different parts of the body after it is washed, so one should be cleansed in a sequence designed to push the Druj out of the body. There are also particular rituals and prayers, such as specific Gathas (sacred hymns) recited a set number of times, to purify oneself or a space.
• What is the significance of the Vara constructed by Yima, and what does it represent?
• The Vara, built by Yima, is a symbolic enclosure described as being like a large “riding-ground” on every side of a square. It represents a refuge from the destructive forces of a coming winter or cataclysm. It is not merely a physical space but also a place for safeguarding creation. The Vara has specific features, such as running water, vegetation, and dwellings, indicating it is meant to sustain life. It also contains different streets with different populations, showing its role in preserving humanity. It is sealed with a golden ring and has a self-shining window, suggesting a divine space separate from the corrupt world outside. It can be seen as a place for those who are pure and deserving, saved from the darkness.
• How is the importance of contracts and truthfulness emphasized in these texts, and what are the consequences for breaking them?
• The texts place a significant emphasis on contracts and truthfulness, linking them directly to Asha and divine justice. Mithra, the god of contracts, is highly venerated, and lying to him or breaking contracts is considered a grave offense with dire consequences. Different types of contracts, such as those related to hands, sheep, oxen, men, fields, and even the spoken word are mentioned, with specific penalties assigned for their violations. Those who break these contracts harm not only themselves but also their communities and their descendents for hundreds of years. Breaking a contract is considered a form of lying, a serious violation of Asha, and a source of spiritual impurity, and can lead to severe penalties both on earth and in the afterlife.
• What is the eschatological view presented in these texts, and how is it related to individual actions in this life?
• The texts imply a belief in the afterlife and judgment. The actions of individuals in this life directly impact their fate. Good thoughts, words, and deeds will lead to paradise, while evil ones will lead to hell. There is the idea of a “day of recompense” where actions are judged. There is also a mention of the Saoshyant, a future savior who will bring about the end of evil. Individual actions determine how the soul will fare after death, and there is the idea that the good actions of the present impact the long-term state of the earth and the eventual cosmic victory of Asha. These texts present a view where personal responsibility is emphasized, and the focus is on maintaining righteousness in the here and now to have a good future both for oneself and the world.

1. What does it mean to profess oneself a Mazda-worshipper and a Zoroastrian according to Yasna 1?
2. Name three beings (besides Ahura Mazda) that are celebrated and carried out in the Yasna.
3. According to Yasna 1, what are the masters of Asha and their role in the festivals?
4. What is the significance of the Baresman in Yasna rituals?
5. According to the provided text, how does Ahura Mazda determine the destinies of the Liar and the Righteous?
6. According to the Mihr Yasht, how does Mithra act as a protector and enforcer of contracts?
7. According to the Mihr Yasht, what is the significance of Mithra having a thousand ears and ten thousand eyes?
8. What does the text say about the significance of the tree of the eagle in the Rashn Yasht?
9. According to the Vendidad, how did Yima create the Vara, and what was its purpose?
10. What are the consequences for breaking different types of contracts outlined in the Vendidad?

Quiz Answer Key

1. To be a Mazda-worshipper and a Zoroastrian means opposing the Daevas and accepting the Ahuric doctrine. It is a declaration of faith and alignment with the principles of Zoroastrianism.
2. Three beings celebrated are Vohu Mano, Asha, and Khshathra Vairya. Many other entities such as Mithra, Sraosha, and the Fravashis of the saints are also celebrated.
3. The masters of Asha are associated with various festivals and are considered as sanctified entities that uphold the truth and order. They are important in the timing and carrying out of the sacred rituals.
4. The Baresman is used in Yasna rituals along with libations, and they both help invoke the presence of divine entities and to show respect and desire for these entities.
5. Ahura Mazda determines the destinies of the Liar and the Righteous through the power of fire and Good Thought. He assigns evil to the evil and good to the good, demonstrating a system of cosmic justice.
6. Mithra acts as a protector and enforcer by punishing those who lie to him and by watching over the faithful. He is also involved in the upholding of contracts made between people.
7. The significance is that Mithra has the ability to observe and know everything. He uses his senses to watch over those who break contracts and to act as an all-seeing god.
8. The tree of the eagle is described as having good remedies and is a sacred symbol in the Rashn Yasht. Its presence is invoked in different regions to support Rashnu, who presides over justice.
9. Yima created the Vara by crushing the earth with his heel and kneading it with his hands. The Vara was made as an enclosure to protect righteous people and animals from the harsh winters brought on by evil forces.
10. Breaking contracts results in punishments for the person and their Nabanazdishtas, their next of kin. Different types of contracts such as those involving hands, sheep, oxen, or men, result in different punishments that last for different durations in the hell-realm.

Essay Questions

Instructions: Choose one of the following questions and write a well-organized essay, drawing from the provided source material.

1. Analyze the concept of Asha (Truth/Righteousness) as it appears in the Yasna, highlighting its significance in the rituals and its connection to other divine figures. How does Asha function as a central principle in the Zoroastrian worldview?
2. Compare and contrast the roles of Ahura Mazda and Mithra, emphasizing their individual attributes, responsibilities, and their interactions as presented in the texts. How do these two figures represent different aspects of the divine in Zoroastrianism?
3. Examine the concept of purity in the Vendidad, focusing on the practical laws for cleansing and avoiding defilement, as well as the ritualistic means of expelling the Druj. What do these rules reveal about the Zoroastrian understanding of the material world and spiritual well-being?
4. Discuss the symbolism in the text surrounding the creation of the Vara, and its relevance for the practical and spiritual needs of the early Zoroastrians. What does the Vara reveal about the Zoroastrian worldview?
5. Explore the concept of good and evil as depicted in the interactions between Sraosha and the Druj in the Vendidad. How do these interactions illustrate the nature of evil and the means by which it can be combatted in the Zoroastrian tradition?

Glossary of Key Terms

• Ahura Mazda: The supreme god in Zoroastrianism, the creator of the universe, the source of all good. Also referred to as Ohrmazd.
• Amesha Spentas: The “Beneficent Immortals,” divine beings who are emanations of Ahura Mazda and represent his attributes, such as Good Thought, Truth, and Piety.
• Asha: Truth, righteousness, cosmic order; the principle of divine law and the standard by which actions are judged, a concept central to Zoroastrianism.
• Daevas: Evil gods or demons who oppose Ahura Mazda and represent chaos and falsehood.
• Druj: The personification of lie, falsehood, deceit, and disorder that contrasts Asha.
• Fravashis: Guardian spirits of individuals, representing their higher selves and serving as protectors and aids in the cosmic battle against evil.
• Gathas: Hymns or sermons attributed to Zoroaster, forming the core of the Yasna in the Avesta.
• Hvareno: Kingly glory, a divine power associated with legitimacy, victory, and spiritual strength.
• Mithra: A Yazad associated with contracts, friendship, and truth, often depicted as a divine warrior and protector of the faithful.
• Nabanazdishtas: Next of kin, who are considered responsible for the wrong actions of their relation who has sinned.
• Rashnu: A Yazad, a divine figure associated with justice, and often invoked to assist in the dispensing of it.
• Saoshyant: A future savior who will bring about the final renovation of the world and the defeat of evil.
• Spenta Mainyu: The Beneficent Spirit, representing the creative power and good essence of Ahura Mazda.
• Sraosha: A Yazad, the divine embodiment of obedience, discipline, and the spoken word, serving as a messenger and protector of the faithful.
• Vara: An enclosure or refuge made by Yima to protect the righteous from the harsh winters brought on by evil.
• Vendidad: A collection of Zoroastrian texts that deal with purity laws, rituals, and the struggle against evil.
• Yasna: The central liturgical text of the Avesta, containing hymns, prayers, and rituals.
• Yazad: A divine being, often serving as a helper or intermediary between Ahura Mazda and humanity.
• Zarathushtra: The prophet and founder of Zoroastrianism. Also known as Zoroaster.