#yazata

[cyprianscafe]

Lista de Yazatas Importantes

Phl. - versão pálavi do nome avéstico Yazad - versão pálavi de Yazata

Aban

Veja Aredvi Sura Anahita.

Ahurani

Yazads femininas presidindo as águas.

Airyaman

Yazad da amizade e da cura. (Origem indo-iraniana)

Akhshti

Yazad personificando a paz.

Anaghra Raocha (Phl. Anagran)

Yazad da "luz infinita" (Var. Aneran).

Apam Napat

Yazad das águas (origem indo-iraniana). Também conhecido como Ahura Berezant (Phl. Burz Yazad).

Aredvi Sura Anahita

Lit. "forte e imaculada Anahita", Yazad feminina personificando a água. Ela reside nas regiões estreladas (cf. Yt5.85, 88, 132). Seu hino é preservado em Yasht 5. Também conhecida como Aban Yazad (Var: Arduisur).

Arshtat (Phl. Ashtad)

Yazad feminina personificando a retidão ou a justiça.

Ashi Vanghuhi (Phl. Ard)

Lit. 'boas bênçãos, recompensas', Yazad feminina presidindo as bênçãos (Var: 'Ashishwangh, Arshishwang').

Asman

Yazad presidindo o céu.

Atar (Phl. Adar)

Lit.;fogo, yazad que preside o fogo. Ele é referido como "o Filho de Ahura Mazda" no Avesta (Var.: Pah. 'atash, atesh, adur', Av. 'Atar').

Chisti (ou Chista)

Yazad feminina personificando a sabedoria religiosa. Seu nome provavelmente significa "Instrução". Também conhecida como Razishta Chista ('Chista, a Mais Honesta').

Daena (Phl. Den)

Yazad feminina presidindo a religião, também, o Eu Interior ou Consciência.

Dahm

Yazad homenageado no quarto dia após a morte.

Dahma Afriti (Dahman Afrin)

Encarnação do poder da bênção.

Damoish Upamana

Yazad personificando o anátema.

Drvaspa

Yazad personificando o gado.

Erethe

Yazad personificando a verdade.

Gaw

Yazad personificando o gado.

Geush Urvan (Phl. Goshorun)

Lit. 'a alma da vaca (ou assentamento)'. Personificação da vida animal.

Gowad

Ver Vayu.

Haoma (Phl. Hom)

Yazad presidindo a planta haoma, que possui propriedades medicinais e espirituais. (Origem indo-iraniana)

Haptoiringa

Uma estrela Yazad, associada à Ursa Maior.

Havani (Phl. Hawan)

Yazad que preside a segunda vigília (gah) de cada dia (do nascer do sol ao meio-dia, ou seja, meio-dia).

Hvare-khshaeta (Phl. Khwarshed)

Lit. 'o sol brilhante', o Yazad que preside o Sol (var. Parsi Pers. Khorshed).

Khwarenah (Phl. khwarrah, farrah)

Yazad que preside a Graça Divina ou Fortuna.

Maonghah (Phl. Mah)

Yazad que preside a Lua.

Manthra Spenta (Phl. Mahraspand)

Lit. 'Palavra Sagrada', Yazad que personifica a Palavra Sagrada.

Mitra (Phl. Mihr)

Yazad que preside o contrato, personificação da luz. (De origem indo-iraniana)

Nairyosangha (Phl. Neryosang)

Yazad que atua como mensageiro de Ahura Mazda, associado à oração. (De origem indo-iraniana)

Paoiryaenis

Yazad estelar associado às Plêiades.

Parendi

Yazad feminino de 'Abundância' ou 'Plenitude'. (De origem indo-iraniana)

Paurwanya

Yazad estelar associado a uma constelação de identidade incerta.

Raman (Phl. Ram)

Yazad que preside a alegria ou felicidade.

Rapithwin

Yazad que preside o período do dia (gah) do meio-dia ao meio da tarde.

Rasanstat

Yazad feminino personificando a verdade.

Rashnu (Phl. Rashn)

Yazad da Justiça.

Rata

Yazad feminino (de origem indo-iraniana) personificando a caridade.

Satavaesa

Uma estrela Yazad, talvez de Fomalhaut.

Sraosha (Phl. Srosh)

lit. 'Ouvinte'; um ser espiritual que guarda a alma por três dias após a morte.

Tishtrya (Phl. Tishtar, Tir)

Yazad presidindo a estrela Sirius. Tishtrya também direciona a chuva.

Tishtryaeinis

Estrela Yazad associada a Cão Menor.

Upa-paoiri

41 Arietis.

Ushah

Yazad feminino da aurora. (De origem indo-iraniana)

Ushahin

Yazad presidindo a primeira vigília (gah) de cada dia (da meia-noite ao amanhecer).

Uzerin

Yazad presidindo a quarta vigília (gah) de cada dia (das 15h ao pôr do sol).

Vanant

Estrela Yazad, associada a Vega.

Vayu (Phl. Wad)

Yazad personificando o vento ou a atmosfera (Var. Gowad, Govad). (Origem indo-iraniana)

Verethraghna (Phl. Warharan)

Lit. 'vitória', Yazad personificando a vitória (Var.: Pers. Bahram, Behram). (Origem indo-iraniana)

Visya

Yazad associado ao assentamento, invocado juntamente com Savanghi.

Zamya (Zam)

Yazad feminino presidindo a terra.

Zantuma

Yazad presidindo a tribo.

Outros seres espirituais, não classificados nos anteriores:

Thwasha

Personificação do "Espaço Infinito".

Zrvan Akarana

Personificação do "Tempo Ilimitado".

O artigo original em inglês, ANGELS: Zoroastrian, está disponível no site Avesta clicando aqui. Decidi traduzir o artigo não só para torná-lo acessível a quem não fala inglês, mas também para enriquecê-lo com links relevantes para aqueles com pouca familiaridade com o Zoroastrismo. Naturalmente, os links e os itálicos foram adicionados por mim.

[dumuzithemessiah]

Souls Aren't Genderless + Truth

Though on Judgement Day I will have to kill off humanity with the help of several countless advanced alien species…

Non binaries are just confused humans who don’t understand that they can be a boy/girl and like either stuff from the clothing section and like “boy/girl” stuff and still be a boy/girl…

No other advanced species has this non binary nonsense as far as I know so humans just being weird and confused is how deities see non binaries as they call “themselves”…

But souls do have gender so they’re either boy or girl but they’re not all black and white about gender so macho girls and girly girls and macho boys and effeminate males and nerdy males and nerdy girls and so on exist…

Though us Nibirians seeing non binaries as “weird and confusing” could be way worse like how Christards hate on anything LGBT…

So we’re not that extreme about it…

Real deities and Nibirians alike do support the LGBT!

Nibirians are either gay or rarely bi so we’re never straight!

A Nibirian’s/magical multidimensional being’s body forms around their soul so we can never be trans so yeah…

Gender standards for Nibirians/Magical multidimensional beings are opposite of human gender standards…

So males would be seen as effeminate by human views as we are pretty, cute, beautiful, and often elegant too! Males are also better at magic!

Females on the other hand are macho, strong, tough, better at physical strength, and are burly and such so yeah those false depictions of goddesses having huge tits and looking like pretty human women?

THEY’RE SEXIST AND RACIST!

Same goes with false images of gods having beards like dude we have fur all over our bodies!

Deities are divine felines not humans!

Example of how I look like:

Dumuzi the Messiah - Nibirian Military Uniform by DumuziTheMessiah on DeviantArt

So on Judgement Day beware!

No one will show mercy towards a human as everyone else is far too angry with humanity with what humanity has done…

Zillions of lives all over the Universe are dead because of humans…

So many loved ones lost…

So much heartache…

Humanity brought what will happen onto themselves by their own actions throughout history and today…

I am angry myself at humanity for a highly justified reason…

Everyone else is angry and full of pain and heartache like I said…

Humans won’t change so what will happen is what will happen then…

It’s too late for change anyways…

I shouldn’t have bothered thinking I could change the minds of so many humans…

I just want Judgement Day to be done and over with because I miss my family and friends…

If you were stuck on an alien planet away from your loved ones and were in so much pain and suffering everyday you’d understand how I feel…

[zoroastriancowboy]

The Yazatas

The Zoroastrian religion is home to many powerful beings called Yazatas, which translate to "worshipful ones" or "worthy of worship." These Yazatas are believed to be divine sparks that originate from Ahura Mazda, embodying the different qualities and attributes of the divine.

Three Yazatas, Sraosha, Rashnu, and Mithra, form a critical triad in the Zoroastrian religion, responsible for maintaining justice and ensuring that every person receives the appropriate consequences for their actions. Sraosha symbolizes God's all-hearing ears, Mithra as God's all-seeing eyes, and Rashnu as the judge who represents God's justice and decides the fate of souls. Their abilities to perceive everything leave nothing hidden from them, and they ensure that perfect justice is guaranteed in the afterlife.

Apart from their judicial duties, they also perform other critical roles. Sraosha is the source of revelation and serves as a two-way channel between God and mankind. He acts not only as God's ears but also a source of intuition for all righteous people, who share a spiritual connection with Ahura Mazda. Mithra, on the other hand, serves as the Yazata who upholds the sanctity of contracts and is a staunch adversary of falsehood. Mithra ensures that those who break their promises face justice.

The Zoroastrian religion is steeped in rich culture and beliefs, with the Yazatas being just one of the many fascinating aspects. These powerful entities serve as an essential link between humanity and the divine, guiding us towards righteousness and justice. As such, they remain an integral part of the Zoroastrian faith, embodying the religion's core principles of truth, justice, and righteousness.

[suraanahita]

måηhǝm gaociθrǝm aṣ̌auuanǝm

aṣ̌ahe ratūm yazamaide

tat̰ måηhǝm paiti.vaēnǝm

tat̰ måηhǝm paiti.vīsǝm

raoxṣ̌nǝm måηhǝm aiβi.vaēnǝm

raoxṣ̌nǝm måηhǝm aiβi.vīsǝm

• — • — •

We honour/revere the Moon that is aligned with Cosmic Flow/Truth, that contains the seed/essence of the Primal Bovine, the model/master of Cosmic Flow/Truth.

Then I see the moon, face to face.

Then I wish to see the moon, face to face.

I look at the radiant moon.

I wish to look at the radiant moon.

— via Yašt 7.3 (Hymn to Māh/The Moon).

[postbinaryneurohedonicrapture]

Today's Yazata...

Daena

"True philosophy begins with the gaining of insight into the actual nature of things. One’s conscience is a guide to the discovery of this great mystery (râz). Once it is gained, the pathway to power is clarified—the sort of illusions and delusions that are common in the lives of sorcerers lose their grip and disappear. There can be no more important part of the practice of true and original magic than this. The daêna is also part of one’s soul and is the place within where one’s good and bad deeds are recorded. The embodiment of one’s daêna in the form of a fifteen-year-old girl will appear to the soul postmortem at the Chinvat Bridge. She appears with a group of dogs who will assist in the weighing of the thoughts, words, and deeds of the soul by the yazatas Rashnu, Mithra, and Sraosha." - Original Magic

[suraanahita]

I saw an online friend of mine describe Ahura Mazda as “the deification of Sophía (wisdom) on a universal level”, it was an interesting perspective. I have a post abt the etymology of the name and it’s spiritual meanings. I will share it soon

Ahura Mazda also carries motifs of the “sky-father” concept... he is of the heavens, Armaiti (our “mother”) is the earth, the sun is his eye (exactly like dyēus and other mythological derivations), he is equated to Zeus amongst the Greeks, etc.

I should also do a post abt a “pre-zoroastrian” faith. I should just say that it’s not gonna be too different minus a) the philosophies concerning consciousness/spirit (like w/ our dualism) b) ethical emphasis on Asha c) Ahura Mazda... is argued to not be there 🙃 BUT it’s a debated topic (I personally think he is analogous w/ asura pitr, the primordial Father Asura in the Vedas, for example…)

Although Iranic peoples were certainly Asura worshippers, and I suspect that the semantics of daeva vs ahura (or deva vs asura) do not seem to change. I definitely know however that it was not Zarathustra who introduced it. And fun fact: contrary to racist 18th-19th century scholars, “dasyus” aren’t “aboriginal south asians,” they were asura-worshipping Iranic peoples and the avesta mentions them too (dahae, cog. is dahyu/dahya which means ‘nation, peoples’ and not ‘enemy’ like in the Vedas).

Boyce proposes that Apam Napat-Mithra (a possible equivalent to the Vedic Varuna-Mitra pairing?) could’ve been worshipped as “the head(s)” of this old pantheon of ahuras/asuras. For example, Apąm Napāt is once credited to be the creator of human beings in our texts... Which perhaps is an old remnant of the culture before Asho Zartosht’s revelation... (?) bc clearly afterwards and generally speaking, Ahura Mazda, as the uncreated Creator, Lord of Wisdom itself, is the source of the divinities (who fight in alliance w/ our god) and all of creation.

I also should also do a post abt “zurvanism.” I’ve read Saul Shaked’s works recently and other sources, Christian commentaries/polemics and histories from the Sassanid era, references made in the Dēnkard + some things Ancient Greeks said... I certainly do think there was an “unorthodox” sect associated with it at some point (Middle Persian sources seem to record it), at the same time, I think it is just another flavour of Zoroastrianism — perhaps even a foreign (mis-)understanding of the recorded account given in the bundahišn, where ohrmazd and ahriman, as unmanifested spirits, lay w/in the realm of zurvan akarana aka boundless time/space; “ohrmazd and ahriman in zurvan’s womb”.

Also, in post-Islamic texts our “genesis” or cosmological account(s) viz. ohrmazd, gayomard (primeval human or man), ahriman, etc are recorded with many variations, some monist, some dualist, and to divide or exclude one or the other from our tradition is nonsensical imo. The dēn is not a strict monolith.

[suraanahita]

“Verethragna” is the cognate to Sanskrit “vṛtrahán”, this word was used as a title for the Vedic god Indra. In the Vedas, Indra is gifted this title after he kills the dragon/snake “Vṛtra”; this name, by the way, means “enveloper” (or “blockage”).

Vṛtra is the personification of drought and before Indra slays him, he blocks the course of the rivers from flowing. By smashing/slaying the demonic obstacle, the rivers (source of wisdom, fertility, etc) are allowed to freely move once more; this connotation is also shared with Verethragna/Bahram and can be seen throughout his Yasht/hymn. In fact, one of his common epithets is he who “makes splendid” or “gives renewal” (frašo-karem).

Bahram is the god of Victory, and his name literally translates as “destroyer/smasher of obstacles/barriers”. In Avestan “vərəθra-” translates to “barrier, wall” (Sanskrit “vṛtrá”). For the second part of the name, Avestan “-ghna” (or “-jna”) means “to break open, to strike, to slay”. Apparently the last bit is also cognate with Old Norse “gunnr”, which translates as “combat/battle”; also the name of a Valkyrie.

He is said to be the most endowed with the Divine Farr and is in constant battle with daēvas, pairikās, yatūs, etc... But more importantly he embodies and represents the notion of Triumph, which is important in Mazdayasna, as it is life-affirming and not a religion of anguish; triumph in spirit is very much this. As a hamkar (co-assistant or helper) yazata, he aids Asha Vahishta, The Best Truth.

[suraanahita]

*aēšma-daēva (Aeshma) is the demonic entity of wrath, anger, and fury in Zoroastrianism.

His chief adversary is Sraosha (Sarosh yazad, Soroush izad) who was created to counter the former by Ohrmazd. As per Yasht 11.15, “Whom the holy Ahura Mazda has created to withstand Aeshma, the fiend of the bloody mace”. Another example you can look at is Yasna 57.25, which displays how Sraosha is invoked to protect one from the Wrath-demon.

Aeshma is also noted as the messenger of Ahriman (degenerative spirit), and he also opposes Asha (order, truth) who is the messenger of Spenta Mainyu (bright spirit).

I could go on but, anyways —

During Frashokereti (final renovation/renewal of the universe), Aeshma will be defeated and overthrown by Sraosha, once and for all.

We believe he is driven away through prayer. Yatha Ahu Vairyo manthra (the Ahunvar) is one of the most sacred Gathic manthra and drives all manners of daeva, including aeshma.daeva, away.

He is usually associated with distraction from the good religion, improper worship/lack of worship (distorts the true intent behind Yasna), “brutality against cattle”, drunkenness, violence in war, murder, slaughter, excessive fighting/mayhem (causing such even amongst the daevas!), etc.

So, as much as this is can be considered a demonic force, it is also demon that can be present within us (psychologically).

Now, Sraosha is translated as “good conscience”, or “observance”. We should also understand this as “inspiration”. Sraosha allows us to “hear” the words of God and God’s Immortals. Root “srū–” means “to hear”. By “hearing” God we allow ourself to be inspired by God’s higher wisdom, leading us to remain faithful and righteous, to gain new insights about the world. After all, Vohu Manah (Good Mind) brings the Mazdaen Seer Zarathustra to Ohrmazd (God of Wisdom), from there Sraosha does sing to our prophet.

Indeed, it was by Sraosha that Zarathustra was revealed the proclamations of Ahura Mazda. He is also routinely associated with the Amesha Spentas (Bounteous Immortals) in Gathic scriptures.

Sraosha makes the amazing wisdom of Ohrmazd and the Immortals, yazatas/etc, heard. Because of this it is Sraosha who helps Asho Zartosht restore the good religion of the Ahuras (virtuous lords). In one Gathic commentary (Varshtmansar, Yasna 28) the Brilliant Immortals come to our aid “through Sraosha”.

In Yasht 11.14 Ohrmazd proclaims Sraosha to be the teacher of a great spiritual clarity (“daēnō-disō”, “teacher of Revelation/Sight”). He spreads the teaching of Asha, the order brought by the good and wise Lord, and truly shares with us the beauty of life (he himself is said to have learnt everything directly from Ahura Mazda, and like I’ve mentioned, was the first to speak the melodies of the Gathas which he recited to Asho Zartosht).

One of the Yazata’s epithets is “ashya” (from ashi), which means “rewards, fortune” (hence why Parsees call him Asho Sarosh yazad). Actually, he is also called the brother of Ashi (divinity of wealth, piety). Another epithet denotes his possession of a mace of “strong” or “lordly” value, contrasting Aeshma’s; the “bloody” mace, which is actually present in the first verse I used.

So, Aeshma is like the pure diabolical opposite of Sraosha. That which aims to corrupts this good, holy force, and seeks to block it, to turn our heads away and cover our ears so that we may act out of spite, ignorance, and impulsiveness.

Aeshma goes on to influence some other religions. You might recognize the demon-prince Asmodeus/Ashmedai (I recognize him in Judaism, I think Christianity too, unsure about Islam). If I remember correctly he represents the sin of lust. From my understanding, archangel Raphael opposes and defeats him in some writings, like the book of Tobit.

••• •••

Here’s a nice source about Aeshma, if anyone wants a read: https://www.iranicaonline.org/articles/aesma-wrath.

••• •••

EDIT:

Lovely reply a friend of mine sent in regards to Izad Soroush: Zoroastrianism allowed INFINITE CHOICE and forethought, Sraosha was not an "enforcer" of a "narrow mindset", he pushed people towards endlessly striving for more artistic inspiration into the unknown.

Often times Sraosha is translated as “obedience”, but notably this entails a special INTUITION/INSPIRATION, he is the teacher of Sight who brings revelation and makes the divine heard. It’s about having an open mind... In that sense it leads to “obedience” or alliance with Asha (The Flow).

Aeshma, on the other hand, is Bloody Mindlessness. Aeshma is wild ignorance, a closed mind.

As a religious parallel, Farahmand notes that the ancient Greek poets had claimed to derive their knowledge from the Muses (which shares a common IE etymological root with Mazda; “to think, reflect”) whom the poets “only HEAR their fame/glory.” Again, in Zoroastrianism, it is Sraosha who makes the wondrous wisdom of the Immortals HEARD, and inspires us with higher knowledge/superb wisdom of the Mindful Creator, Ahura Mazda.

He is very much a warrior in that he directly combats evil, stagnation, and the gloom of the daevas. He is praised in strong relation to Mithra and Rashnu, and in fact the three stand on the Chinvad Bridge to judge passing souls.

An epithet he shares with Mithra is “tanu-manthra”, “embodying the sacred speech, divine prayers.” (Manthra being the sacred prayer / formula / chant / invocation, c.f. Skt. Mantra.)

One (Sraosha) is Mental Clarity, the other (Aeshma) is Mental Distortion.

We also can compare Sraosha (from IIr root *sru-) to a Vedic cognate, Shruti. Shruti denotes “that which is heard” (reception of The Divine), and in relation to this, the Hindu Saints believe that when the Vedas were revealed, the ancient Rishis/priests “saw the Mantra” itself (which I can connect to Sraosha, whose body is the Manthra!).